"Growing in God Together" (James 5:13-20)

1.     The Heights of Spiritual Community

What we see here, I believe, are the (rare) heights of spiritual community: expressions of passionate prayer, joyful worship, open sharing, healing and forgiveness, and an outgoing ministry. The way this is expressed, gatherings of the faithful lead to prayer and honesty, which in turn leads to healing and experiences of salvation. What potential there is here for good! This is something worth striving for!!

When we enquire about how the church should look and operate, we can turn to 1 Corinthians 12, where Paul talks about the church being like a body, with all its interconnected and interdependent parts, with Jesus as the head. Each and every body part, in an ideal sense, functions in perfect cooperation with all others, each spiritual gift coming together in harmony for the common good. Every body part is needed, and each one has a unique contribution to make to the whole. So, we, in the church are not religious consumers, but rather spirited contributors.

We can also turn to the early chapters of Acts, and sense the unity, and the commitment to mission, in the early Christian movement. Great diversity came together on the Day of Pentecost around the Lordship of Jesus, bringing thousands to faith. People starting gathering in homes, to worship, eat together, share the bread and the cup, to pray, to look after the sick and struggling; pooling their resources for mutual benefit. We should never say ‘that was then’ and ‘this is now’, and thereby miss the beauty and truth of what is conveyed there.

Then (in terms of how the church should look and function) we can turn to these verses in James, which to me convey the depth to which Jesus-following communities can go in their mutual care. But this can also be scary (especially in places like verse 16). Yet we can come to understand this as a process, not something that happens overnight, but something that can develop over time (given the right environment, and the right nurture).

The church united should present to the world a picture of what God looks like and the way God functions. If we are all born in the image of God, what does God look like? The best of all of us combined - the redeemed and sanctified people of God together. Or, the best in each one of us combined - the redeemed and sanctified people of God together.

2.     Growing in God Together

Last week we talked about each of us growing in our relationship with God, and what might be signs of ‘anti-growth’ that we have to be aware of (James chapter 4). This week, the text of James 5 helps us to consider ways in which we grow in God together. Growing in God is not just a personal pursuit with a vertical focus, not when we have been purpose designed as social and relational beings. Spiritual growth also has the horizontal component, where we come together as God’s people to minister with and to encourage each other.

This is about relationship building, not just for its own sake, but with real redemptive purpose. This is about becoming mutual sharers and helpers … bearing one another’s burdens. In so doing we experience more of God, and learn more of God’s character. There is a great depth to God who operates in the community of Father, Son and Spirit that we call the Trinity. [Building horizontal relationships with each other helps us delve into the depths of this community of God.] Through our interaction with each other we can become more clear about how God is being active in our life.

Now there are some realities that we have to acknowledge. This is not easy ground for everybody; perhaps it’s not easy ground for anybody! People have been hurt in the past. People have expectantly put themselves out there only to be disappointed or hurt. Many people have very negative experiences of human vulnerability. It’s natural for people to be a bit defensive, or afraid of what others might think, in a world that is so often judgemental and critical. We seem to even celebrate such negativity in producing and watching something like “Gogglebox”. Then there are little personality clashes that seem to divide if they’re not handled well. Sometimes high expectations aren’t met.

We can’t just wave the Bible, or say a one-off simple prayer, and expect things to immediately be different. But at the same time, any student of the Bible cannot ignore the ideal presented before us. Why? Because it is the well-functioning church, albeit warts and all, that will shine the light of Jesus and offer hope to the community. Why would we spend such time and energy on organising public events like FUSE and a community concert featuring Carter & Carter. It is because our job description as a church is to share the light and hope of the Gospel … the good news of Jesus. And we know that a church without a Gospel mission is no church at all, it is only another social club. So, of course, the Bible challenges us!

So, how can we be the church that Jesus heads? How can we grow in God together?? How can we reach the (rare) heights of spiritual community???

There’s something here about being real, and allowing others to be real. When there is a struggle, we don’t ignore it, but rather we pray. When there is a resolution, we celebrate. What could have been a private struggle becomes a corporate prayer; what could have been individual rejoicing becomes a community celebration. In all things, especially when caught in unknown territory, we trust wholly in God. I have seen this pan out magnificently in my days in Point Cook. There were two days at that church where we did reach the rare heights of spiritual community.

Also, in the church, we should not be afraid of weaknesses being exposed. For it is in our capacity to embrace, support (and transform) weakness that our real strength can be shown. What could be seen as potential liabilities or deficits through ‘worldly’ eyes can actually be our greatest blessings – for they reveal the mighty works of God. Take for instance the formerly lame man who went walking and leaping and praising God in the 3^rd chapter of Acts, or the corrupt tax collector Zacchaeus who became the great benefactor of the poor (Luke 19), or the broken-hearted Peter (following his denials) being restored and ordained to significant ministry.

3.     The Environment of Faith

Creating an environment of faith, prayer and worship will ultimately bring about healing, forgiveness and restoration. When we gather together we should gather in this mindset – that today’s collection of faith, prayer and worship will lead to healing, forgiveness and restoration … in others and in ourselves. This is a far cry to coming to fulfil a religious obligation, and a far cry from coming to critically assess what’s going on. This is coming with an openness to the Spirit of God that rises way above the many distractions and imperfections.

The passage before us refers to where faith and prayer can lead:

(a)  Healing – i.e. the Lord raising up the sick (v.15-16) – we know that, in the case of serious illness or injury, this does not always mean an ultimate cure, although sometimes it does work out that way (and we should never discount this possibility). Generally speaking this is about God having the space to work, and the opportunity for God to draw close to someone and offer his intimate presence to them. This often takes away some of most serious anxieties and replaces them with God’s peace. Healing really means … whatever God wants to release or bring about in a person. We often sense how God is working away bringing us back to full health, and also reassuring us in times of despair.

It is suggested that the sick seek out the “elders” for prayer (v.14), and this is a very wise thing to do. It is likely that the pastors and elders have the availability and discernment to carefully and wisely deal with even the most complex situations. Like the laying on of hands represents the presence of the Holy Spirit, the “anointing with oil”, mentioned here, symbolises God’s power to restore and heal. Such prayer, though, is offered on behalf of the whole church (with the “elders” as the functionaries or facilitators).

With such prayer we commit a person to God’s best for them. We would of course hope and pray for the best case scenario as we see it, but it is God who has all the information from the whole landscape picture of a person’s life. We don’t limit our expectations, nor do we limit God’s power. Prayer connects a person with God’s will for them. We pray on their behalf, “Thy will be done”. This places people into the hands of infinite love and wisdom.

(b) Confession and forgiveness (v.15-16) – there is also that side of ‘healing’ which is really all about spiritual healing and renewal … beginning the process of salvation … being released from the oppression of sin and entrenched negativity. What is often required here is speaking it out … confessing what has being going wrong, being prepared to talk honestly about our struggles. It is confession that takes one properly down the road of repentance (i.e. new direction) bringing God’s mercy into play. There might be inner struggles, offences against the common good, or the sins of neglect. And there is nothing more isolating and debilitating than guilty secrets. Sometimes it is only when we give voice to our struggle that we can find release … “I’m struggling with this – please pray with me”. There is an element here too of taking responsibility – like the sportsperson who puts up their hand when they made a mistake badly affecting their attempt to score … thus apologising to their teammates. When the people of God admit their mistakes, we can all rejoice in the forgiveness of God.

I have often said that James 5:16 is the most challenging verse in the New Testament i.e. the ‘confessing your sins to one another’ bit. What was in mind here? This could be a confession and apology to one offended person as a step of reconciliation; but I think there is certainly more in view here (in the broader context of our human struggles). Is this confession before a congregation? Confession within a trusted small group? Confession to one other person? Probably, ‘horses for courses’. It probably depends on what, case by case, is the most appropriate, and will bring the most helpful and conclusive results. There are some things that would not be appropriate to share with the masses; while sometimes sharing something with a larger number of people brings with it more far-reaching support. King David went pretty public with his confession in Psalm 51 – we are still reading that one today (and benefitting by it).

I have seen great burdens lifted when confessions are made within small groups who have gained trust in one another. One-on-one accountability relationships have also proven very effective. The point is: being prepared to open ourselves to the wider resources of God that exist in other people. And this, as relationships blossom, would likely become more mutual (rather than just one-way traffic), and generally build the effectiveness of the church. The church, or some sections of it, has become notorious for hiding their sins. To turn this around, we may have to practice what Tim Gustafson (ODB 3.9.15) calls “a risky yet healthy honesty with each other and with the watching world”.

(c)  Restoration (v.20) – there are many people who wander away from God and the church over time, and that is really sad. No one cares more about this than God. Jesus tells the story about leaving 99 sheep behind (even in some danger) while taking up a priority search for one lost sheep. When that sheep is found there is much rejoicing and a huge party. The lost ones need supporters. Sometimes people can be sitting right next to us, but are really a long way away and disengaged from what is happening. They may also need a supporter. We might need to be on the front foot here, acting gently; as long as we are truly tapped in to God’s leading. So crucial is this, that we read success will “cover a multitude of sins”.

What an interesting way to end a letter! What a piece of motivational writing! Verse 20: “… whoever brings back a sinner from wandering … will cover a multitude of sins”. Whose sins are covered?? The person being returned to God’s sheepfold … certainly. The people who have gone out on a search – showing their commitment and sincerity, and backing up their words with actions … I reckon yes! They are clearly in harmony with God. To have neglected such a lost one would have been a sin itself, but that is not the case.

But there is a “multitude of sins” being ‘covered’! Perhaps this is where our actions of today mean that future sins that might have been committed will no longer be committed!! Mine, Yours, Everybody’s! This is the output of faithful spiritual community!?! Extraordinary … do you get excited about teasing out little things like this in the Bible? Did James finish here because he got tired of writing, or was there a deeper reason. Proverbs 10:12 starts challengingly and then finishes stirringly: “Hatred stirs up strife, but love covers all offences”. This reference to a “multitude of sins” is not so much there to stress prevalent wickedness, but rather to highlight the extravagance of God’s grace!

4.     The Prayer of Faith

When James talks about the “prayer of faith” (v.15), whose faith is he talking about?? OURS!! The faith of the sufferer is still important, but it is more their willingness to seek prayer that counts, and then the faith of the rest of us that makes the difference. This is just like the faith of the four stretcher-bearers who exhibited great faith in breaking through a roof to make sure their friend could get to meet Jesus (Mark 2).

Verse 16b refers to the “prayer of the righteous” being powerful and effective – and we might think that this could exclude us … this notion of “righteous”. But actually a “righteous” person is simply a person who is right with God i.e. had their sins forgiven and can therefore be a clear channel of blessing to others. The example is given of the great prophet Elijah, and the power of his prayers; however James is quick to remark that Elijah was actually just human like the rest of us. Elijah had times of fear and depression, yet his prayers were powerful and effective, as he fully committed himself to God.

I would like to say that my prayers were powerful and effective, and I would like to say that the prayers of our Wednesday morning prayer group were powerful and effective, and I would like to say that the prayers of our elders and board were powerful and effective, but I would MOST like to say that the prayers of the community called Bright Church of Christ as a whole were powerful and effective! And what if we could say that for all the Jesus-following people and congregations of our area … what a difference that would make!!

As prayers are answered, as comfort comes, the Lord has blessed both the recipient and the supporters, for together they have experienced the love of God and the Holy Spirit’s power. That is how God builds the church (from: ET Welch in Side by Side, p.117).

5.     Preparation

A bold question would be: “Is our church a place where struggles can easily be shared”?

Another question: “What is my role in complementing this??

Sharing openly, or being a listener & supporter, or both!!

All of what James has said in previous chapters forms the preparation for the heights of this sort of spiritual functioning; especially the bits about how we view each other and how we speak to each other. We build trust in each other as we practice encouragement and use words that build up rather than tear down. We don’t judge or grumble or criticise, but rather show patience, and seek to get to know and understand each other, and then welcome each other’s unique contribution to the ‘body’. We pitch in and help! We especially show our credibility as Jesus-followers when we support those in particular need, and without reservation practice the ‘royal law’ – “love your neighbour as yourself”.

We also see the priority of putting our faith into action; in this context, into a ministry of compassion and prayer. First and foremost we humble ourselves before God, receive Jesus into our lives, accept his work of grace for us, trust God (in an undivided way) through thick and thin, reading his word and seeking his wisdom all along the journey of life. As Richard Rohr comments, “The ‘unbound’ ones are best prepared to unbind the rest of the world” (Breathing Under Water: Spirituality and the Twelve Steps, p.49).

6.     Prayer

Loving God, this is a difficult area of Your teaching for us to consider.

It is challenging to think about sharing our faults and struggles with each other;

Not to mention those who need to listen.

But you do call us to wholeness, and to truly be Your people;

Empower us by Your Spirit to live courageously in honesty and love.

Thank You that as we serve others we engage with Jesus;

Help those around us to recognise the presence of a loving and redeeming God,

And to also see how a caring community can be formed around the person of Jesus.

Amen!

"Growing in God" (James 4 sermon notes)

1.     INTRODUCTION

One set of questions:

·        Do we want to grow?

·        Do we want to experience all of what God has for us?

·        Can we really embrace that joy of knowing Jesus (and having our sins forgiven)?

·        Do we want to develop spiritually and use our gifts for others?

·        Do we want to share our faith in the community (knowing that our life stacks up okay)?

Another set of questions; we might ask ourselves …

·        have I stopped growing?

·        am I stuck in a faith of yesterday, which doesn’t seem to work anymore?

·        maybe God is not very real to me? [We might come to the realisation here, that if we don’t feel close to God, who has moved!]

More questions:

·        Do I find many things in life just a bit too challenging?

·        Do I resist being challenged?

·        Do I just go through the motions a bit (even though I may put on a good face)?

James is a book about practical faith. This is the faith we will need to both survive and to thrive.

Experiencing salvation through God’s grace should lead to us, day-by-day, becoming more like Christ – more like Jesus.

So we need to ask all these questions about growth.

We start out being born or created in the image of God. Very quickly sin – our own and others’ – starts to mar that image.

Accepting Jesus into our lives starts (or should start) to reverse this trend.

In fact we are reborn, with a fresh start, into a new creation, with all new hope.

Thus, we should start to look more like Jesus than our old selves.

2.     BEING ON A GROWTH CURVE

How do we grow???

Answers in church today included: loving God, listening to God, feeding on God's Word, trusting God, stretching ourselves.

There are things that stop us growing or indicate that we are not growing (detailed in this passage) that we will come back to.

How do we put ourselves in the position to grow?

Verses 7-10 speak to this.

Firstly, we have to admit that we don’t know it all, can’t cope on our own, need help. This is the process of humbling ourselves (v.10). It is the humble that God can ‘lift up’. Often pride gets in our way – wanting to be seen in a good light, maybe better than we really are. Also, we can want to do it all our way and thus be resistant to change, even the most obvious needed change. We would like to be closer to God, we would like to grow; but not if this means a disruption to some of our comfortable ways. To be humble is to be open to new ways – to have space for God to work in. To be humble is to undergo some decluttering.

Such decluttering requires repentance. Verse 8 commences with the need to draw close to God, and God promises that as we sincerely do this, God will draw close to us. But this idea of ‘drawing closer’ has its challenges/implications. As we draw close to God we become more aware of things that don’t sit well in this space. No wonder our good humour turns to mourning and our joy turns to dejection (v.9). [This is a little counter-intuitive, and perhaps something we don’t take seriously enough. Sin cannot be taken lightly (presuming too much on God’s merciful nature) … especially when it negatively affects others!] Before we experience all the fun and joy of knowing Jesus, there is some work to be done. Jesus said, “Blessed are those who mourn, for they will be comforted” (Matthew 5:4). To receive the comfort, first comes the required mourning. [The good news is that we don’t have to stay here too long if we don’t want to (or we don’t cause ourselves to)].

Many times when people physically declutter, they keep their houses tidy for a while, then the clutter creeps back. Why? Because they really haven’t committed themselves to a new path, nor dealt with the issues that make them vulnerable to clutter. That is why repentance is far more than seeking forgiveness. Repentance is about change. Cleansing hands, and purifying hearts (v.8b)! This is about both deeds and attitudes, both the outer and inner life. It is also about gaining a clear singular focus. Drawing close to God has to be deliberately cultivated (just like working in the garden to get the best outcomes). The result will be God never tiring of addressing our needs. It is thoroughgoing repentance and forgiveness that removes any barriers to God drawing close to us (v.8a).

In chapter 4, there are five things mentioned that we could term anti-growth, or certain dynamics that indicate a lack of growth.

a)     Causing or feeding conflict (v.1-3) – talking here about interpersonal clashes (that often draw in the innocent) – being argumentative (often just for the sake of it). This comes from deep dissatisfaction from within, termed … “cravings that are at war within you” (v.1b) … desires to have things that are not fulfilled. And these desires and objectives are likely to be our own and not of God – or at least not of God’s best for us (our own ideas devoid of God). Instead of dealing with such unmet desires and expectations, we lash out – with the same sort of feelings that lead to murder if they are allowed to fester (v.2a). Such dissatisfaction could be fixed if we were prepared to empty ourselves before God, and ask God for what we really need with the right motivations in mind. When we find ourselves being aggressive or causing arguments, we might ask ourselves … what is brewing up on the inside, and why?? What are our desires and expectations, and where are they centred?? On God, or elsewhere? The root of conflict is in dissatisfied (and frustrated) souls!

b)    Divided loyalty (v.4-5) – this is where we do want God, but still a lot of the other. James refers to this in terms of ‘adultery’ (v.4), this going back to when Israel used to go off in search of other gods whenever it suited them, thus breaking their covenant relationship with God; this is ‘spiritual unfaithfulness’. These strong words in verse 4 suggest an abandonment of God when pursuits contrary to his will are preferred … activities that upset God’s best designs for people. “Friendship with the world” here means accepting uncritically some of the cultural norms that are opposed to God’s ways. We do of course live in the world, and we should actively seek to engage in the world to shine the light of Jesus so that others will come to know God. And there are so many wonderful things to enjoy about this world; but our real citizenship is with the Kingdom of God (where Jesus rules). So there should always be a sort of ‘guarded tension’ between us and the world. This should not dent our enthusiasm for sharing the good news, however we must always remember that God wants all of us for himself (v.5) – unreserved and wholehearted.

c)     Speaking badly of others (v.11-12) – this derives from a heart that quickly judges others, and usually without any understanding of personal backgrounds. This can tend to undermine someone else (with sometimes terribly drastic outcomes (e.g. Facebook bullying). We might do this somewhat unconsciously, but that is no excuse. Sadly, sometimes people undermine others deliberately and calculatingly. People can ‘plant’ a bias against others (that grows a life of its own). There are harsh critical spirits and unkind fault-finders out there; people setting themselves up as the (ultimate) judge. To act like this is to reject the notion of ‘loving your neighbour as yourself’ outright – it is to say in effect … God’s greatest law is wrong. [Now that can’t help growth!] Do we really value our own opinions above God’s?

d)    Taking back control (v.13-16) – this is the tendency to do whatever we like – relying on human strength – being a touch over-confident – ignoring God – trying to be independent – thinking we can control events – expecting others to fall into line – assuming we’ll stay healthy and financial (v.13-16). But, we ignore God at our peril. We have been given intelligence and the ability to make decisions; however if we take this to the extreme and isolate our decision-making from God, then we are looking for trouble. Proverbs 16:25 reads, “Sometimes there is a way that seems to be right, but in the end it is the way to death”. Only God knows everything about everything! Better to prayerfully bring God into all our decision-making. Sure, we can make plans; but we need to be open for God to take us on somewhat different routes than we might have imagined. Proverbs 16:9 says, “The human mind plans the way, but the Lord directs the steps”. We can trustingly say with the psalmist, “My times are in your hand” (Psalm 31:15a) – this has much more the sense of dependence on God, and following the nuances of the Holy Spirit’s leading.

e)     Failing to respond to God’s leading (v.17) – this is just as much of a sin as what we do in error. Here is a missed opportunity of obedience that would have led to growth. Maybe, you could think of a recent missed opportunity in your life. It could be that you didn’t recognise this for the opportunity it was at the time – maybe being not quite attuned to God’s gentle voice. It may have also been that this opportunity was a touch inconvenient when it came. There may have been challenges imbedded in this activity, whatever it was, from the simple to the complex, that were destined to grow us … had we participated. Most vivid here would be our response to any other person in particular need.

We look at these five areas of anti-growth, and ask, “Can we be better than this”? YES WE CAN!

If we want to grow, then we need to … “submit ourselves to God” (7a). This is NOT about giving up our lives, but about gaining true life. This is about obedience: we defer our individual thinking to higher wisdom. This is about adapting to those things we know about Jesus and living in this way. This is not about weakness, but rather is a courageous thing to do. “Let the weak say I am strong, let the poor say I am rich, because of what the Lord has done for us”!

This is also about putting up the spiritual walls of resistance against anything that is anti-God (v.7b). This is guarding ourselves against anything that may negatively affect our spiritual well-being or cut us from God. If something has the capacity to take our focus off God – that is the thing to be wary of!! When the habit of ‘resisting’ becomes so natural that we hardly have to think about it anymore, then the “devil” has ‘fled’, as has the influence of evil. Just check out our hero Jesus – how he dispensed with the ‘devil’ (refer Matthew 4). As the ancient Christian writer Hermas said, “[The devil] cannot dominate the servants of God who hope in him with all their hearts”. And, we largely resist, not in passive ways, but in regularly being about the good works of God.

3.     THE WHY QUESTION

Why should we want to grow??

Personal reasons!

The world needs us to grow!!

What should be the clear focus of a Christian person???

Following Jesus!

"Worship the Lord your God, and serve only him".

Where is our centre … Who is our centre? The centre is where everything starts and all activity springs from.

"Enough food for Everybody" (Mark 6:30-44 & parallels)

Please read and engage with this great text ... Mark 6:30-44. 

POINTS OF INTEREST:

1.     Jesus’ response to the crowds – he “had compassion for them” … WHY? Because they were “like sheep without a shepherd” (v.34b) i.e. wandering and lost. Jesus and his disciples had withdrawn to get a bit of peace and quiet … to restore themselves a bit. We then read that, “many were coming and going, and they [i.e. Jesus and his disciples] had no leisure even to eat” (v.31b). There was a bit of pressure on them. We cannot actually choose the moments in which someone else is going to need us. It is often going to be inconvenient. Interesting that, for Jesus, the needs of the crowd (v.34b) outweighed the disciples’ need for rest. There was a need to withdraw, but, here at this time, a greater compulsion to engage.

Jesus acted out of pure compassion, and at the same time modelled for the disciples how to act out of the same compassion.

People are often “like sheep without a shepherd” … lost in the midst of the cycle of everyday life, lacking direction and purpose, weary and fragile from the journey, vulnerable to pressure, possibly falling into negative behaviour patterns and various addictions e.g. drugs, pornography, violence. The crowd was looking for hope. And, Jesus had “compassion for them”! This compassion in Jesus led to him pausing and teaching the crowd, and, from Matthew and Luke, also healing the sick. Jesus’ compassion is something deep from within him … a real ‘gut-reaction’, based on disappointment that a person’s struggle has got so desperate – not in any judgmental way, but rather filled with a desire for restoration. Because Jesus was like this, he simply could not turn the crowd away!

2.     The people’s response to Jesus – they hunted him down (v.33) … WHY? They were looking for something; they had recognised all was not quite right with their lives. The only definite clue we get is in John’s telling of this incident: “A large crowd kept following [Jesus], because they saw the signs that he was doing for the sick” (John 6:2). Not just miracles of healing – but “signs” i.e. an act that points to a greater reality. And there was a desire to discover what this ‘greater reality’ was.

We might do things in worship that the general community person thinks is strange (e.g. communion), however hopefully in the way this is done it will point to an even greater reality … because we are seen to mean it and it touches us deeply. Also, sometimes a self-sacrificial act – putting someone else first – may be so unusual (so counter-cultural) that it tends to point to a greater reality.

3.     Two different responses to the challenge of hunger:

(a)  The disciples – “send them away” … too deserted, too late, too many people, too hard (v.35-36)! We might easily sympathise with the disciples’ problem here, but … what about Jesus’ response to them (v.37a – not very sympathetic)! One more try – too expensive! 200 denarii just for enough bread for this crowd – 6-9 months wages for a person. I think Jesus reacted very negatively to the suggestion of sending people away. This lacked an understanding of the moment, and lacked faith in the person they were with.

(b) Jesus – “you give them something to eat” (v.37a). Now this sounded a bit challenging to say the least. But the point was this … it wasn’t about the disciples’ resources, but about God’s resources. Sometimes we might get bogged down in our own perceived limitations or our seeming lack of resources. What was available that day? Five loaves of bread and two fish. Humanly speaking, nowhere near enough. In Matthew 14:17 the disciples say … “We have nothing here but five loaves and two fish”. In John 6:9 the disciples say … “There is a boy here who has five barley loaves and two fish. But what are they among so many people?” Of course we would doubt our own human capacity to respond to such a large crowd. But that shouldn’t lead to doubting God’s capacity to respond. Especially not when God in Jesus was present!

Jesus handled the loaves and fishes, looked up, blessed them and broke them … trusting God for the outcome. This resembled the Jewish custom before meals of giving thanks for God’s provision – whatever that was. This is another example of how a heart filled with thankfulness (rather than discontent) can sow tremendous seeds and be ready to cooperate with God’s intentions. An unchallenged focus on what was lacking would have left the crowd ‘unsatisfied’. However, ultimately, the disciples agreed to pass around the bread and fish, and look what happened!

4.     The miraculous distribution. Enough food for everybody; everyone was filled and satisfied. Not only that – leftovers … 12 baskets worth! Enough to feed the 12 tribes of Israel … representing all humanity. John records Jesus saying, “Gather up the fragments left over, so that nothing may be lost” (John 6:12). How did this functionally happen? As the disciples followed what Jesus said to do – set the loaves and fish before the people (v.41), everyone got what they needed. The disciples were the functionaries – God provided the resources. The disciples had to do their part … “you give them something”, then God blessed the outcome.

5.     What are the implications of all this??

(a)  The possibilities are endless (in blessing other people)

(b) We are never short of the resources we need

(c)  Opportunities abound – people “like sheep without a shepherd”

(d) We should simply trust in God –Jesus fed these people through his disciples. He gave the food to them to distribute to the people. In this way, the disciples had to trust the Lord for everything they distributed, and could only give as they received. They were put in a position of total dependence upon the Lord, and God uses people the same way today. We must never believe our resources are too little to serve God, for God delights in taking humble, seemingly insignificant people, and using them for His glory. Little becomes much in God’s hands. [from: Noddy Sharma, National Director, OM Australia.]

6.     What do we need to take seriously??

(a)  Do we feel Jesus-style compassion when we see need? What do we need to do if we don’t naturally feel this way??

(b) Are people ‘hunting us down’ – are our lives (& activities) “signs” of a greater reality?

(c)  Is our faith repressed back into our own limited capacities, or do we see the bigger and immense potentialities of God? Do we need to read this text every day for a while??

(d) Are we willing to partner with God in ministry and mission?

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.