Title Page

Lesson Eleven

James 1:12-15

James 1:12-1512 Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.13 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:14 But every man is tempted, when he is drawn away of his own lust, and enticed.15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.

James 1:21-23

James 1:21-2321 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.22 But be ye doers of the word, and not hearers only, deceiving your own selves.23 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:

James 1:24-26

James 1:24-2624 For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.25 But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.26 If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.

James 1:27

James 1:2727 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.

Focus Verse

James 1:5If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth

not; and it shall be given him.

Focus Thought

The Epistle of James balances faith and works and defines true religion as the

sensible and practical application of truth and ethics to everyday life.

IntroductionIntroduction

Although most Bible scholars agree that the author of the Book of James was Jesus’ half-brother, it is uncertain; the writer introduced himself in James 1:1 merely as “a servant of God.” Whoever the writer was, however, he wrote “to the twelve tribes which are scattered abroad,” Jews outside of Judea who sojourned among the Gentiles.

IntroductionHis message was that the daily challenge of practical living rests on faith in the supernatural to help believers overcome trials and temptations with a right attitude. Through faith our trials become triumph and our despair becomes hope. Indeed, the Christian should understand the power of faith and what it will achieve in him when he is tested.

IntroductionThe New Testament assigns at least two meanings to faith. First, there is an active and achieving faith in the power of God that manifests itself through the miraculous. This dynamic miracle-working faith appears throughout the Gospels and the Book of Acts, sometimes measurable as “little faith” or “great faith.” Jesus repeatedly demonstrated miraculous faith when He healed the deaf, caused the blind to see, made the lame to walk again, raised the dead, and cast out evil spirits.

IntroductionSecond, faith exists that is independent of miraculous signs, and it is manifested as a resolute faith of one’s calling and purpose. New Testament writers commonly used the Greek definite article (translated “the”) along with the noun to indicate this kind of faith. Having the faith reflects our confidence in the tenets of biblical revelation that make up truth.

IntroductionWe are to continue in and be established in “the faith” (Colossians 1:23; 2:7) and “contend for the faith” (Jude 3). Toward the end of his life, Paul declared, “I have kept the faith” (II Timothy 4:7). This faith is manifested in a believer’s practices whether or not he ever witnesses miracles.

IntroductionIn the Book of James, both manifestations of faith appear in everyday practical living. Faith keeps us steady and loyal in temptations and trials, and it provides the impetus for silently doing good works and believing that the Lord will perform the miraculous on behalf of those in need. 

I. Enduring Temptation (A)Enduring Temptation

A. Trial of Faith

The word translated “temptation” comes from the Greek word peirasmos, meaning “affliction, persecution, or trial from any source.” The scope of this trial and test of the Christian is greater than the appeal made by the devil to entice the Christian to sin through the lust of the flesh. It is a test of attitude.

I. Enduring Temptation (A)Jesus warned His disciples, “In the world ye shall have tribulation,” but He also encouraged them to “be of good cheer,” for He had overcome the world (John 16:33). Paul stated “that we must through much tribulation enter into the kingdom of God” (Acts 14:22). However, there is a reward for the testing that we experience in these trials.

I. Enduring Temptation (A)The trials of life affect us like the variegated colors of yarn that a weaver uses to make a colorful rug. God arranges and chooses the experiences of life that make us into a beautiful work of His glory.

I. Enduring Temptation (A)Some trials—sickness, accident, human disappointment, and emotional tragedy—arise because of the frailty of human flesh. Other trials may come our way because we are Christians living in an anti-Christian world. In any case, Peter declared, “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you” (I Peter 4:12).

I. Enduring Temptation (A)If we are to be worthy of Him who called us into this life of battle, we should earnestly contend for the faith and resist Satan’s temptations and worldly opposition. Furthermore, we should evaluate each trial of life in light of what God wills to work in and for us.

I. Enduring Temptation (A)Because the dedicated Christian lives for the glory of God, he experiences joy in the midst of trials. That does not mean that he enjoys enduring uncomfortable circumstances, but that he continues to find his joy in Christ through the midst of trials. He knows that the supreme purpose of God behind every trial is to work completion and perfection in his life. To be what the Lord requires of His sacrifices, we should allow our hearts, bodies, souls, and spirits to be tried before Him.

I. Enduring Temptation (B)B. Sources of Temptation

Temptation to sin, differing from the testing of our faith, arises both from within and from without the individual person. The devil tempts mankind to fall into sin. On the other hand, God tests His children that they might be purified and strengthened to overcome. James made it clear that no one can say when he is tempted—enticed or solicited to sin—that he is being tempted of God, for God would never entice or entrap someone to do evil. (See James 1:13.)

I. Enduring Temptation (B)Mankind also is enticed to commit sin when he is “drawn away of his own lust” (James 1:14). Within fallen mankind lies an evil propensity that causes him to desire what appeals to his flesh, mind, and emotions. The enemy of his soul uses this inner lustful nature to appeal to him to do wrong.

I. Enduring Temptation (B)The phrase “drawn away and enticed” is metaphorically similar to a fisherman pulling a fish from the water by a hook concealed in bait that the fish voluntarily took. The devil appeals to the evil propensity in mankind by using the lust of the flesh, the lust of the eye, and the pride of life, which are of the world (I John 2:16).

I. Enduring Temptation (C)C. Consequences of Yielding

Just as there is a reward for enduring temptation, there is a consequence for yielding to sin. When a person allows the evil propensity of mankind to work unhindered, it brings forth sinful acts done in the body. Sin is born or brought forth from the conception of lust in the body. What is born grows, and when sin runs its course and is finished, like a deadly disease, it brings death.

I. Enduring Temptation (C)Sin might seem to be a small matter at the beginning, little more than a trend or a yearning; but by tolerance and repetition, it multiplies and engenders other sins. David’s lust for Bathsheba ended in adultery, and his attempted cover-up ended in the murder of an innocent man. A rabbinical metaphor states that sin is, in the beginning, like the thread of a spider’s web—almost imperceptible through its extreme fineness and is easily broken. After repeated indulgence, however, it becomes increasingly stronger until it is like a rope.

I. Enduring Temptation (C)Adam Clarke, citing MacKnight, offers an interesting perception: “The soul, which the Greek philosophers considered as the seat of the appetites and passions, is called by Philo the female part of our nature; and the spirit the male part. In allusion to this notion, James represents men’s lust as a harlot, which entices their understanding and will into its impure embraces, and from that conjunction conceives sin.

I. Enduring Temptation (C)Sin, being brought forth, immediately acts, and is nourished by frequent repetition, until at length it gains such strength that in its turn it begets death. This is the true genealogy of sin and death. Lust is the mother of sin, and sin the mother of death, and the sinner the parent of both.” (Adam Clarke’s Commentary, Electronic Database. Copyright © 1996 by Biblesoft, Inc. All rights reserved.)

II. Living the Word (A)Living the Word

A. Avoid Naughtiness

“Wherefore lay apart all filthiness and superfluity of naughtiness, and

receive with meekness the engrafted word, which is able to save your souls” (James 1:21).

II. Living the Word (A)Two commands are given here. First, James commanded us to put off, or lay apart, all filthiness, impurities of the body, and unholy affections of the mind that would bring forth death. (See James 1:15.) This intentional action is preliminary to avoiding naughtiness. Second, we should “receive with meekness the engrafted word, which is able to save your souls.” In other words, we should be swift to hear, slow to speak, slow to wrath. Obeying this command implies contemplation and consideration of consequence before forming an answer.

II. Living the Word (A)A person easily angered is usually hasty in speech and not always careful of what he says. Careful, thoughtful people are not likely to be hot tempered. We should avoid wrath because it never works the righteous acts of God. In fact, impulsive zeal in matters of faith, no matter how justified, is unlikely to merit the favor of God. Furthermore, wrathful actions never inspire righteous acts in other people.

II. Living the Word (A)The phrase “superfluity of naughtiness” refers to the overflowing of wickedness. Evil dispositions blind the soul and make it impossible to receive any good from the engrafted Word (doctrine) of God that would otherwise save us.

II. Living the Word (B)B. Be Doers of the Word

Christians should be doers of the Word, performing what faith in the Word calls for, not just talking about action. We should hear doctrine, believe it, and then put it to practical use in serving others for God. James emphasized in this section of his letter the risk of self-deception (James 1:22, 26).

II. Living the Word (B)If a Christian sins because Satan deceives him, it is a serious thing (as Eve learned in the beginning). However, if he allows sin in his life because he deceives himself, it is far more serious (as Adam learned). Therefore, doing the Word is a safeguard against self-deception.

II. Living the Word (B)Many people deceive themselves into thinking they are saved when they are not.

Matthew 7:22-23“Many will say to me in that day,

Lord, Lord, have we not prophesied in thy name? and in thy name have

cast out devils? and in thy name done many wonderful works? And then will

I profess unto them, I never knew you: depart from me, ye that work

iniquity” (Matthew 7:22-23).

II. Living the Word (B)True believers sometimes fool themselves concerning their Christian experience. By comparing themselves to others or to secular standards, they think they are spiritual. However, when they honestly measure themselves by the mirror of the Word of God, they are not spiritual at all. When a person honestly faces himself and admits his needs, he exhibits a mark of maturity.

II. Living the Word (B)If anyone is a hearer of the Word, he is like a person who beholds his face in a mirror. The faithfully preached doctrines of God are such a mirror. The sincere person who hears cannot help but discover his own character, which deeply affects him and causes him to conform to the Word of God.

II. Living the Word (B)The insincere person ceases to examine his status and goes his way as soon as the mirror of preaching is removed, forgetting what manner of person he saw in the image. He might even rationalize his need to repent and thus deceive his own soul.

II. Living the Word (B)It is never enough only to hear the Word; we must do it. Many people have the mistaken idea that hearing a good sermon or Bible study is what makes them grow. It is not the hearing but the doing that brings growth. We must not only mark our Bibles, but we must allow our Bibles to mark us.

II. Living the Word (B)James mentioned several mistakes that people make as they look into God’s mirror:

• Some merely glance at their image and never carefully study themselves.

• Some forget what they see in the mirror. On the other hand, if they would look deeply into their hearts, they would behold unforgettable images and desire the change only Christ can afford.

• Some fail to obey what the Word tells them to do. Their mistake is to think that hearing is the same as doing.

II. Living the Word (B)Christians often substitute reading, talking, singing, listening to sermons, rejoicing to godly music, or attending conferences and meetings for doing the Word. However good these activities may be, they can never substitute for obeying the Word of God.

II. Living the Word (B)Perhaps we should gaze at length into God’s mirror to thoroughly examine our own hearts and lives in light of His Word. Time, attention, and sincere personal devotion to God each day will accomplish deep spiritual insight into God’s purpose for our lives.

II. Living the Word (B)Paul stated the purpose for this exercise: “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (II Corinthians 3:18). The act of doing the Word matures the child of God and transforms him into the image of the Son of God.

II. Living the Word (B)The extent of the transformation is noted by the Greek word that is translated “changed.” The word is a form of the same word from which we get the English word “metamorphosis,” a term used to describe what occurs when the sluggish caterpillar changes into a beautiful butterfly.

II. Living the Word (B)A doer’s looking into the Word transforms him when he sees Jesus. The glory of this image on the inside is revealed on the outside just as the glory of Jesus revealed on the Mount of Transfiguration was radiated from within Him. (See Matthew 17:2.) Paul admonished the believers at Rome, “Be ye transformed by the renewing of your mind” (Romans 12:2).

II. Living the Word (C)C. Practice Pure Religion

The Greek word threskeia, translated as “religion” in Acts 26:5, is the same word that is translated as “worshipping” in Colossians 2:18 referring to the ceremonial observance of serving a god. However, pure religion has little to do with rituals, holy shrines, or pious activity. Religion is pure when we practice God’s Word and share it with others in the following three ways:

II. Living the Word (C)• Speech (James 1:26). The frequent references to speech in this letter show that the tongue is a serious threat (James 1:19; 2:12; 3:1-2, 5-8, 13-18; 4:11-12). Certainly, the tongue reveals what is in the heart (Matthew 12:34-35), and when the heart is uplifted and pure, the speech will be uplifting and pure.

II. Living the Word (C)• Service (James 1:27). Seeing ourselves and Jesus in the Word of God allows us to unselfishly view the needs of others. Isaiah first saw the Lord high and lifted up, and then he saw himself as one with unclean lips. After God cleansed him through the angel with a fiery coal, he volunteered to go to the people and represent God (Isaiah 6:1-8). Words can never substitute for deeds of love from our own personal service. (See James 2:14-18; I John 3:11-18.)

II. Living the Word (C)• Separation (unspotted) from the world (James 1:27). The world (Greek, cosmos) is the arena in which the people of God live and serve, but they are in no way to conform to the world system (aion, age) and become spotted by its philosophy and spirit (John 17:11-16). The world is society without God, referred to as the children of the world in Luke 16:8, and Satan is the prince who rules it (John 14:30). We can successfully “go . . . into all the world” (Mark 16:15) to make converts for Jesus, and we can serve them only by maintaining separation from the worldly systems.

II. Living the Word (C)Lot pitched his tent toward Sodom before he moved into Sodom. Love for the city got into him, and he reluctantly departed from it only after God warned him of impending destruction. By leaving Sodom, he avoided judgment, but still his time there cost him everything he loved, even members of his own family.

II. Living the Word (C)Satan would like to use the world to defile and “spot” the Christian and spoil our service. James mentioned that we are to avoid the “friendship of the world” (James 4:4), which can lead to affection for things of the world that choke out one’s love for God (I John 2:15-17). Certainly, we should remember the lesson taught by Lot’s wife.

III. The Works of Faith (A)The Works of Faith

A. Empty Profession of Faith

James emphasized the emptiness of profession of faith without accompanying good works. No one can say that he has faith apart from works, for the two go hand in hand. Here, the apostle was calling for practice, for we cannot neglect works under the pretense of faith.

III. The Works of Faith (A)In reality, when Paul taught that faith justifies a person without the works of the law, some people ceased to demonstrate good works at all. While not contradicting the doctrine of Paul, James, by using the same terms, testimonies, and examples that Paul used, refuted the error of those who abused justification by faith. (Compare James 2:21, 23, 25 to Romans 4:3; Hebrews 11:17, 30-31.)

III. The Works of Faith (B)B. Evidence of Faith

James challenged the pretenders to reveal their faith. Faith as a principle of the mind cannot be discerned apart from the works of mercy and charity that it produces. When one has no evident good works, could he possibly have faith? Practical works actually provide evidence of one’s faith.

III. The Works of Faith (B)James referred to the faith of demons to make his point. (See James 2:19.) He probably was familiar with demonic activity such as was encountered by Jesus Christ. Jesus not only cast out demons, but He gave power to His disciples to do the same. Paul confronted demons and called for determined spiritual warfare against these spiritual forces of wickedness (Ephesians 6:10-18).

III. The Works of Faith (B)Demons have faith, for they believe in the existence of one God. Unlike foolish people, they are not atheistic, agnostic, or polytheistic. They believe in the deity of Jesus Christ and bear witness to His incarnate Sonship on earth (Mark 3:11-12). Moreover, they acknowledge Jesus as their judge and submit to the power of His Word. (See Matthew 8:29; Mark 5:1-13.)

III. The Works of Faith (B)In contrast to faith without works or absent of any emotion, the demons trembled. Of course, to believe and tremble does not save anyone. Evidence of saving faith can be seen and recognized in a person who experiences the new birth and a changed life. The born-again person is “created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Ephesians 2:10). 

III. The Works of Faith (C)C. Application of Faith

James also mentioned the only kind of faith that has power to convert the sinner and bring about a changed life. Dynamic saving faith involves the whole person—body, soul, and spirit. Moreover, faith involves the will as well as the intellect and emotions. The mind grasps the truth, the heart accepts the truth, and the will acts to apply the truth.

III. The Works of Faith (C)When a person possesses saving faith, he believes, embraces, and obeys the call to salvation in the Word of God. Recognizing his sinful condition and in obedience to the Word, he repents of his sins, is baptized in water in the name of Jesus Christ for the remission of sins, and expects to receive the Holy Ghost. (See John 3:3-5; Acts 2:38.)

III. The Works of Faith (D)D. Results of Faith

James used Abraham and Rahab as illustrations of dynamic saving faith. Although we could hardly find two individuals who were more different, both of them heard and received the message of God, and they acted in faith. The conduct of Abraham in preparing to offer Isaac on the altar proved that he believed God enough to act in total obedience. Indeed, our faith results in works.

III. The Works of Faith (D)If Abraham had not manifested his faith in God by works, it would have been valueless to himself or to God. Therefore, the works of his obedience to the command of God perfected his faith for all people to witness. Furthermore, God declared him righteous because of his obedience through faith.

III. The Works of Faith (D)When Rahab, the harlot of Jericho, heard that the people of Israel were coming and knew that the city was condemned, her heart melted within her (Joshua 2:10-11). Her opportunity for demonstrating faith in God came when the spies turned to her, and she responded with her mind, her emotions, and her will. Taking the spies in, she risked her own life to protect them. Then she was able to share their promise of her safety with the members of her family.

III. The Works of Faith (D)Rahab’s faith could have been for doom and dread, or it could have been a useless intellectual exercise; however, she exercised dynamic faith! Her mind knew the truth, her heart was stirred by it, and she willed to act on it. As a result, her faith wrought works that resulted in sparing her life and the lives of her family.

IV. True Wisdom (A)True Wisdom

A. Controlling the Tongue

James pictured the mature Christian as (1) being patient in trouble (James 1), (2) practicing the truth (James 2), and (3) having power over the tongue (James 3).

The human tongue is the world’s smallest yet greatest troublemaker. James’s warning about the tongue was necessary because apparently, several people wanted to teach and be spiritual leaders. (See James 3:1.)

IV. True Wisdom (A)James wrote that all who teach the Word face more strict judgment than anyone else. Teachers should exercise self-control over their tongues because it is easy to commit sins through undisciplined speaking. Furthermore, teachers must practice what they teach; otherwise, their teaching is hypocrisy. Much damage occurs when teachers do not surrender themselves completely to God.

IV. True Wisdom (A)The power of speech is one of the greatest powers that God has given to mankind. With the same tongue, we could praise God, preach the Word, and pray; or we could tell lies and stir up strife. James used several word pictures to describe the power of the tongue—a bit, a rudder, a fire, a poisonous animal, a fountain, and a fig tree. Each has its own application to the control of the tongue, but we will consider only one—that of fire.

IV. True Wisdom (A)Words have the power to start fires of strife in the mind and emotions: “Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth. As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife” (Proverbs 26:20-21).

IV. True Wisdom (A)Churches where members or leaders cannot control their tongues are filled with strife and disharmony. Because sins of the tongue seem to head the list of personal and church problems, the person who is able to discipline his tongue not only controls his own body but also protects the body of Christ. By doing this, he proves to be a mature and truly spiritual individual.

IV. True Wisdom (B)B. Exhibiting Godly Wisdom

The meekness that wisdom motivates is not weakness of the will or intellect. Meekness is power under control—the good and right use of power just as wisdom is the good and right use of knowledge. James shows that the two rightly belong together. A meek person has no need to selfishly assert himself, but he seeks only the glory of God. In his letter to the Galatians, Paul included meekness as a fruit of the Spirit (Galatians 5:23), a virtue that mankind cannot manufacture.

IV. True Wisdom (B)The person with godly wisdom shows meekness in his daily lifestyle as a child of God. James shared several traits of godly wisdom that should appear in our attitudes and actions (James 3:17):

IV. True Wisdom (B)• Pure, chaste, holy, and clean• Peaceable—living in and promoting peace with others• Gentle and easily entreated—not willful, stubborn, or obstinate• Full of mercy and good fruit—ready to pass over a transgression and to grant forgiveness• Impartial—giving to every person his just due• True and without hypocrisy or pretense as it seeks to glorify God

ReflectionsJames gave us practical wisdom to help avoid the pitfalls of our unruly members such as the tongue, while working to apply truth to everyday affairs of this life. When it comes to practical living, the Christian can draw knowledge and experience from deep wells of truth found in this epistle.

ReflectionsJames offered works as a means to know faith, and he offered true religion as the helpful, sensible approach to the Christian lifestyle. We should not look to the philosophy of the world for wisdom, but we should look to Jesus Christ, the source of all wisdom (I Corinthians 1:24, 30). (See also Colossians 2:3.) The first step toward true wisdom is being born again; the second step is practical living to manifest the love of God to a lost world. Certainly, James’s counsel in this is superb.