Hearing and doing

Not all anger is sinful (Psa. 4:4; Eph. 4:26; cf. Matt. 5:22). God has saved us "unto" good well-chosen words (cf. Prov. 10:19; 14:29; 17:28) and attitudes. We need to watch what we say and how we say it. Jesus said, "I tell you, on the day of judgment people will give account for every careless word they speak, for by your words you will be justified, and by your words you will be condemned" (Matt. 12:36-37; cf. Eccl. 5:1-2; cf. 1 Tim. 2:8).

Patience and deference in speech further peace and harmony and promote righteous living in the Christian community. Manton says:

From the context, note that the worst thing we can bring to a religious controversy is anger. The context speaks about anger occasioned by differences about the Word. Usually no passions are so outrageous as those that are engaged in quarrels about religion. However, this should not be the case. Christianity, of all religions, is the meekest and most humble. It is founded on the blood of Christ, who is a slain Lamb. It is sealed by the Spirit of Christ, who descended like a dove. Both are emblems of meek humility. Should a meek religion be defended by our anger, or the God of peace served with angry passions? Christ's warfare does not need such ungodly weapons. The devil's kingdom is often ruined by the rage of his own instruments. You cannot assist Satan more than when you wrong the truth by an unseemly defense of it. Use strong arguments but soft words.

The wise Christian is quick to hear, slow to speak, and slow to anger. These character traits are hallmarks of disciples or learners. Such qualities are well attested in the proverbs of Solomon (Prov. 1:19; 14:39; 17:27). Patient turn-taking in conversation fosters understanding and promotes peace in the community. See WCF 21.5

Those who have experienced new birth by means of God's Word (Jas. 1:18; cf. 2 Cor. 5:17) are commanded to "accept" that Word (Jas. 1:21; cf. Deut. 6:6) planted in their hearts by doing it (Jas. 1:22-27). Saints are to be doers of the Word (Jas. 1:22, 23, 25), not hears only. God works his will in them (Phil 2:13), to conform to the image of his Son (Rom 8:28-29), and thus to "get rid of all moral filth" (cf. Rev. 22:11). In Zechariah 3:3-4, Josuha, the High Priest, stood before the angel of the Lord dressed in filthy clothes. The angel commanded the removal of Joshua's filthy clothes, as they represented sin. Joshua received clean clothes. Paul in a similar vein of thought says that since 'our old self was crucified with Christ' (Rom. 6:6) we should be "renewed in the spirit of our minds" (Eph. 4:23) and "put off the old man with his deeds" (cf. Eph. 4:22, 25; Col. 3:9). See WLC 160.

Note the phrase "word planted in you." This displays a few facts for our consideration: (1) the Word originates outside of the believer, (2) the Word is supernaturally planted in the believer (cf. Jas 1:18), (3) seeds should grow ("humbly accept"), and (4) seeds have transforming power ("which can save you").

God continuously works in the believer (Phil 2:13). The "hearing" of God's Word is to be followed by the "doing" of God's Word. Lenski states, "Now continue to be Word-doers and not only hearers, cheating your own selves by false reasoning." True hearing of the Word must lead to godly action (cf. Luke 11:28; John 13:17). A seed properly planted in the ground just does not sit there - it brings forth fruit when properly watered and fertilized (cf. Matt. 3:8; Luke 3:8; Acts 26:20; Eph. 5:8-9). It is not enough to know that a Christian should be slow to anger. A Christian must actually 'become' (a process) slow to anger. See WCF 21.5.

A wise Christian will always hear and practice the word of God (Rom. 2:13; Matt. 7:21; Luke 8:21; John 13:17). Trusting God’s Word leads to obeying God’s Word. James warns his readers that the one who listens, but does not obey is deceiving himself.

Mirrors, in the ancient world were made of polished metal (i.e bronze, even silver and gold). They reflect every facet of the face of our birth. Scripture is a mirror of the soul's need for grace, revealing our true character. Here, however, James warned against having sins exposed by forgetting to implement the teaching of Scripture. In essence, do not look in the mirror and see you need a shave, and then not take up the razor of the Lord (Eph. 6:17; 1 Thess. 2:13; Heb. 4:12; 6:5). The Christian who sees he has sinful stubble understands that God is working in them both to will and do of his good pleasure (Phil 2:13) and being renewed in the Spirit of his mind (Rom 12:1-2) will desire to pick of the razor of the Lord (a desire he did not formerly have; cf. Rom 8:5-11; 1 Cor 2:14) to cut them out of his life. If there is no desire to grow in grace (Rom. 7), then one is not saved. See WCF 19.6.

James uses the analogy of a mirror. Mirrors were made of polished metal in the ancient world, but were used then, as now, for grooming. As v21 indicated, we are dirty and need help seeing what areas of our lives need cleansing and straightening. Only a foolish person examines his natural face and does nothing to clean it up. Christians should expect God’s Word not only to reveal our imperfections, but also to show us what to do to correct them.

James probably used the phrase "the perfect law that gives freedom" as a synonym for sacred Scripture (Psa. 19:7, 11). In Christ, the law of God sets us free from the tyranny of human traditions and the futility of having no guidance in life (John 8:36; Rom. 8:2; Gal. 5:13). See WCF 19.2; WLC 160; WSC 90. Kistemaker states:

Why is the law perfect? Because God's perfect law gives freedom and it alone sets man really free. That is, the law of God through Jesus Christ sets man free from the bondage of sin and selfishness. Says Jesus, "So if the Son sets you free, you will be free indeed" (John 8:36; also consult Rom. 8:2, 15; Gal. 5:13). Within the boundaries of the law of God man is free, for there he lives in the environment God designated for him. When he crosses the boundary, he becomes a slave to sin. As long as he keeps the law, he is free.

And last, the man who continues to look into the perfect law and keeps it will be blessed. Why is that man happy? He knows that "the precepts of the LORD are right, giving joy to the heart" and "the commands of the LORD are radiant, giving light to the eyes" (Psa. 19:8; compare Psa. 119:1-3). He finds joy in his work, joy in his family, and joy in his Lord. He knows that God is blessing him in all that he does (John 13:17).

James introduces the perfect law of freedom as another way of describing the word of truth in v. 18, and the royal law in 2:8. For James, God’s law is the word and rule of Israel’s Messiah, Jesus the Lord. Anyone who looks to this law and not only hears it, but also does it, will be blessed in his actions. For those who have been regenerated by this Word (1:18) and liberated by this King, His law delivers from unjust human traditions and law codes as well as from bondage to human cravings for power. See WCF 19.2; WLC 160; WSC 90.

Having shown the blessedness of those who are doers of the Word, James now demonstrates that those who are only listeners do not put the Word into practice. He gives as an example the evils of the tongue (Psa. 39:1; 141:3). Our religion is worthless if we do not keep a rein on our tongues (cf. Jas. 3:1-12). Hughes considers a teaching moment from Wesley's life:

Once while John Wesley was preaching, he noticed a lady in the audience who was known for her critical attitude. All through the service she sat and stared at his new tie. When the meeting ended, she came up to him and said very sharply, "Mr. Wesley, the strings on your bow tie are much too long. Its an offense to me!" He asked if any of the ladies present happened to have a pair of scissors in their purse. When the scissors were handed to him, he gave them to his critic and asked her to trim the streamers to her liking. After she clipped them off near the collar, he said, "Are you sure they're all right now?" "Yes, that's much better." "Then let me have those shears a moment," said Wesley. "I'm sure you wouldn't mind if I also gave you a bit of correction. I must tell you, madam, that your tongue is an offense to me - its too long! Please stick it out I'd like to take some off."

While Wesley was joking somewhat to make a point, in essence, if one really loves God then he will love his neighbor too (1 John 2:9; 3:17-18; 4:20).

The person who thinks himself to be religious must also be able to control his tongue. This is a restatement of v. 19 and a reminder that our speech practices are expressions of doing the word. James also reminds his readers that anyone who does not control his speech deceives his heart. Indeed, if a person will not repent of wicked speech, his religion is worthless, that is to say, false. See notes also 3:1-12.

True faith exhibits itself in the godly actions of words, hands, feet, minds, and hearts. James stressed that a concern for the plight of widows and orphans is a true measure of the kind of obedience that is pleasing to God. To live in accordance with the wisdom and Word of God is to serve others (cf. Matt. 25:35-40), not to be filled with pride (Jas. 1:9-11).

Attention to widows and orphans reflects the concerns of God himself (Deut. 10:18; Psa. 68:5; 146:9). Israel had been given this responsibility in the Old Testament (Deut. 14:29; Ezek. 22:7).

James last emphasis in this chapter is on keeping one's self unspotted from this world. Hughes says, "Today's world is increasingly polluted. Much contemporary thought evacuates words of moral meaning: perversion is "gay," the murder of unborn children is "reproductive choice," Marxism in the church is "liberation theology." Today Isaiah's lament is being lived out: evil is called good and good evil, and light is darkness and darkness is light (Isaiah 5:20)." God calls us to purity of life (Jas. 4:4; cf. 1 Tim. 3:14; 2 Pet .3:14). See "Legalism and Antinomianism: Why do I have to obey God's law?" below. Kistemaker makes an interesting point to end this chapter:

The last segment of the chapter has the themes of keeping the tongue in check, putting the Word of God into practice, and living a spotless life in a polluted world (Jas. 1:19-27). James returns to these themes in the succeeding chapters. In fact, scholars see in the three examples of pure religion - to bridle the tongue, to show mercy, and to keep oneself undefiled - an outline for the next four chapters.

James concluded his section on action with a final plea concerning true religion. Religion that is clean and spotless is practiced not only in love for God, but also in love for neighbors. True faith in a good and just God is demonstrated in good and righteous deeds that rectify injustice. James used two examples as hallmarks of this kind of religion. First, giving aid to the fatherless and widows in their affliction. These two groups are those to whom God draws near (Isa. 1:17, 23). Second, to remain spotless that is, unstained, by the world’s idolatrous pursuit of wealth and power (4:4; 1 John 2:15-17) will mean living against the grain of our cultures to create a counterculture of God’s kingdom. James understands that to visit and care for those who cannot offer us power or wealth is a sign of the Messiah’s kingdom.