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September 26, 2008

The Tongue, the Bridle, and the Blessing: An Exposition of James 3:1–12

Desiring God 2008 National Conference

The Power of Words and the Wonder of God

• Message by Sinclair Ferguson
• Scripture: James 3:1–12    Topic: Speech

OUR FOCUS IN THIS STUDY is the teaching of James 3:1–12:

Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness. For we all stumble in many ways, and if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body. If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. So also the tongue is a small member, yet it boasts of great things.

How great a forest is set ablaze by such a small fire! And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell. For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, but no human being can tame the tongue. It is a restless evil, full of deadly poison. With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. From the same mouth come blessing and cursing. My brothers, these things ought not to be so. Does a spring pour forth from the same opening both fresh and salt water? Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water.

James 3:1–12 contains the single most sustained discussion in the New Testament on the use of the tongue. I take the author of this little book to have been James, the half-brother of our Lord Jesus. It is clear that he is steeped in the wisdom literature of the Old Testament Scriptures and also in the teaching of the Lord Jesus, to which his own teaching has many parallels. Both the book of Proverbs and our Lord Jesus spoke with searching clarity about the nature and use of the tongue. James walks in their footprints. Much of what he says is a powerful exposé of the sin and failure that mar our speech.

In this way James’s words exemplify the central purposes of the teaching and preaching of God’s Word. The resulting effect will be to “reprove, rebuke, and exhort” (2 Timothy 4:2). But James’s message also exemplifies what Paul calls the profitability or usefulness of sacred Scripture: “teaching . . . correction . . . [child-]training.”

In a word, the immediate focus of James’s teaching — one might say the same of all apostolic teaching — is to bring Christian believers to maturity. Here, as well as in other places, he is completely in harmony with the way the apostle Paul employed all his God-given powers: “Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ. For this I toil, struggling with all his energy that he powerfully works within me” (Colossians 1:28–29).

In fact, this is one of James’s burdens also. His five chapters constitute an extended piece of pastoral preaching, laced as it is with words of wisdom and warning. All along his goal is to lead his readers and hearers — men and women who were possibly once under his direct pastoral care but are now widely scattered — to full spiritual maturity, so that their whole being, without reservation, should be wholly Christ’s.

We find that this motif runs through the entire book. As we come upon it in chapter 3, he has already shown (1) how spiritual maturity develops through response to suffering, and (2) how spiritual maturity is enhanced by response to the Word. Now he goes on to show that (3) spiritual maturity is evidenced by the use of the tongue. The mastery of it is one of the clearest marks of a whole person, a true Christian. Tongue-mastery is the fruit of self-mastery.

We will examine this teaching in order to accomplish three goals: (1) to “walk” through James 3:1–12 in order to feel the weight of its appeal; (2) to set this teaching in context of the whole book of James to discover that it is, in effect, only the tip of the iceberg of what he has to say about our speech; (3) to place these words in the broader gospel context that lies behind the book of James.

James 3:1–12 and Its Teaching on the Tongue

As we make our way into James 3:1–12, we notice it has a variety of basic driving principles.

The Difficulty of Taming the Tongue

James issues a special word of wise counsel to those who aspire to be teachers: “Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness” (verse 1).

Why should this be? Teachers should be conscious of the weight and potential influence of what they say because words lie at the heart of the teaching ministry. To have an unreliable tongue is likely to pro- vide a destructive model for those who are taught. The potential for multiplication of influence requires a canon of judgment that takes the measure of both responsibility and opportunity into account.

But James does not write as one who has “arrived.” He is conscious of his own shortcomings: “For we all stumble in many ways” (verse 2). He has no false perfectionism. Perhaps he remembers how he misspoke about Jesus, demeaning him during the days of his ministry. Was James among those who said, “He is out of his mind” (Mark 3:21)? Was this one reason why our Lord visited him, in particular (as he did Simon Peter), after the resurrection (1 Corinthians 15:7)?

But James’s words are applicable far beyond those who are called to teach. We all use our tongues. If the mastery of the tongue is a sign of maturity, it is so for all Christians. So James 3:1–12 has general as well as specific application. How we use our tongues provides clear evidence of where we are spiritually.

“Spiritual maturity is evidenced by the use of the tongue… Tongue-mastery is the fruit of self-mastery.”

When I was a child, our family physician used to ask us to stick out our tongues. (That was the only circumstance in which I was ever permitted to do that!) He seemed to be able to tell a great deal about our health by looking into our mouths. That is a parable of spiritual reality. What comes out of our mouths is usually an accurate index of the health of our hearts. Jesus said: “For out of the abundance of the heart the mouth speaks” (Matthew 12:34). So here, as a spiritual physician, James engages in a rigorous tongue analysis. James 3:1–12 is a veritable pathology laboratory in which analysis and diagnosis take place.

Notice James’s axiom: the mature person is able to “bridle” his tongue. The person who can do this is master of the whole body (note that some scholars take “body” here to refer to the church. For a judicious assessment, see Dan G. McCartney, James, BECNT [Baker Academic, 2009] on 3:1–12). The spiritual masters of the past understood this to have a double reference. The control of the tongue has both negative and positive aspects. It involves the ability to restrain the tongue in silence. But it also means being able to control it in gracious speech when that is required.

Sanctification in any area of our lives always expresses this double dimension — a putting off and a putting on, as it were. Speech and silence, appropriately expressed, are together the mark of the mature (compare with one of the clearest illustrations of this in Colossians 3:1–17). Nor is this James’s first reference to speech. He had already noted that for a professing Christian to fail to bridle the tongue is to be guilty of self-deception (1:22–25) and the hallmark of a person whose religion is worthless (1:26). One might think here of the ease of speech but emptiness of weighty words in the life of John Bunyan’s Mr. Talkative. He was all talk but no control, all words but without weight.

But with all of this said, James is forced into a confession. Nobody — Jesus excepted — has succeeded in mastering the tongue! Our only hope as we pursue the discipline of self that leads to mastery of the tongue is that we are Christ’s and that we are being made increasingly like him. But this battle for vocal holiness is a long-running one, and it needs to be waged incessantly, daily, hourly.

Are we fighting it? We must seek to do so for a very important reason.

The Disproportionate Power of the Tongue

In James 3:3–5, James uses two commonplace but very vivid illustrations. The tongue is like the bit in the mouth of a horse. This tiny appliance controls the enormous power and energy of the horse and is used to give it direction. James may well have been familiar with this picture from common experience in daily life. He had seen powerful Roman military horses and had probably heard stories of chariot races. The point, however, is the extraordinary power and influence concentrated in one small object. So it is with the tongue.

The tongue is also like the rudder in a boat. Large ships were not unknown in the ancient world. The ship that originally was to transport Paul across the Mediterranean en route to Rome held 276 people (Acts 27:37). We know that a large ship like the Isis could carry one thousand people. Yet such a capacious and heavy vessel was directed simply by a turn of the rudder!

So it is with the tongue. The tongue is small. But its power, both for good and for ill, is out of all proportion to its size. “A fool’s tongue,” Bruce Waltke wryly notes, “is long enough to cut his own throat” (Bruce K. Waltke, The Book of Proverbs: Chapters 1–15, NICOT [Eerdmans, 2004], 102).

Why does James speak this way? Presumably out of both biblical knowledge and personal experience. The tongue carries into the world the breath that issues from the heart.

Alas, we do not realize how powerful for evil the tongue is because we are so accustomed to its polluting influence. En route to give this address, I rode the hotel elevator with several others. On one floor the elevator stopped, the doors opened, and a woman entered the confined space. The doors closed, and I suspect everyone in the elevator almost instantaneously had the same thought: “She has been smoking!” In this confined “smoke-free” environment her breath could not be disguised.

So, says Jesus, the tongue projects the thoughts and intentions of the heart. It is from within, “out of the heart,” that the mouth speaks (compare with Matthew 12:34; 15:18–19). But like the smoker, so accustomed to the odor, the atmosphere in which they live, the person with polluted speech has little or no sense of it — no sense that they exhale bad breath every time they speak.

Yet there is another side to this, a wonderfully encouraging side. Scripture teaches us that the breath by which we express our deepest desires, instincts, and opinions may produce helpful and pleasing fruit. Writes the wise man of Proverbs 15:4:

A gentle tongue is a tree of life, but perverseness in it breaks the spirit.

So James sees that the tongue is an instrument of extraordinary power, out of all proportion to its size. Whatever its anatomical connections, its most significant connection is to the heart — whether hardened by sin or recreated by grace.

At this stage James is chiefly concerned that we should have a sense of the convicting power of his teaching. For this reason he began by addressing the difficulty of taming the tongue. It is a word spoken primarily to bring conviction of sin. For the tongue is difficult, indeed impossible, to tame naturally, because, as we have also seen, it exercises power out of all proportion to its size.

The Destruction Caused by the Tongue

Now, third, a series of vivid pictures flashes rapidly across James’s mind as he thinks about the power of the tongue.

A Fire (verse 6). A small fire can destroy an entire forest; all it takes is an uncontrolled spark. So it is with the tongue. A sharp word, a loose sentence, a callous aside can cause a conflagration that cannot be extinguished. Words can consume and destroy a life.

James is very specific about the energy source for such destruction. The tongue that sets on fire is set on fire itself by hell. James uses the biblical term Gehenna — the background reference being to the Valley of Hinnom on the southern outskirts of Jerusalem. It served as the city dump — hence the reference to fire — which presumably constantly burned there to destroy garbage (Dr. McCartney reports that it continued to be thus used through 1996 and beyond).

“Vocal holiness” includes both gracious speech and silence.

Was this the place to which our Lord’s body would have been taken were it not for the thoughtfulness of Joseph of Arimathaea? If so, it is difficult not to share with James a sense of disgust. It is from such a hell that destructive words arise. Remember that imagery whenever similar words seek to force their way out of your mouth.

A World (verse 6). The tongue is “a world of unrighteousness.” I remember reading a picture quiz in an in-flight magazine many years ago. Various things photographed from unusual angles were presented, and the challenge was to guess what the objects actually were. One seemed to be a striking photograph of the moon with all its craters — a dark world of death. Turning to check the answers I was astonished to find it was in fact a photograph of a human tongue! How appropriate that, when photographically magnified, it would appear like an entire world of death and darkness, full of dangerous craters.

A Stain (verse 6). The tongue is “set among our members, staining the whole body.” How careful you are as you put on a dress for a wedding, especially if it is your own. How nervous about that new silk tie during dinner. The spot need only be a small one, but it ruins everything. So it is with the tongue and its words. No matter what graces you may have developed, if you have not gained tongue mas tery, you can besmirch them all by an unguarded and ill-disciplined comment. Graces are fragile; therefore guard your tongue lest it destroy them.

A Restless Evil (verse 8). The unregenerate tongue roams the wilds, quick to defend itself, swift to attack others, anxious to subdue them, always marked by evil. It mimics Satan in this respect, who, having rebelled against the God of peace, can never settle. He goes to and fro throughout the earth (as in Job 1:7; 2:2), like a roaring lion seeking someone to devour (1 Peter 5:8). The tongue that is under his lordship always shares that tendency. It has an inbuilt need to guard its own territory, to destroy rivals to itself, to be the king of the beasts.

A Deadly Poison (verse 8). James shares the perspective of Paul and, in turn, of the psalmist. The “venom of asps” is under the lips of sinners, “Their throat is an open grave; they use their tongues to deceive” (Romans 3:13; Psalm 5:9). Whether suddenly or slowly, life is eaten away and destroyed. Perhaps here there is an echo of Genesis 3 and the deadly deceit of Eve by the serpent — with all its deadly and hellish consequences.

James, however unbelieving he might have been during Jesus’ early ministry, has clearly absorbed his half brother’s teaching and has been led by it to the multitude of Old Testament word pictures about the power and destructive ability of the tongue. If the pen is mightier than the sword, it is equally true that we can kill a man as easily with the words we use as with a physical weapon (Matthew 5:21–22).

Of course, all this is naturally true of the unregenerate man. The tragedy is — and it is this tragedy that surely concerns James here — that the same destructive powers may be released within the believing community.

I sometimes wonder if this is a distinctively evangelical sin. Of course it is by no means exclusively so. But how commonplace it seems to be to hear a fellow Christian’s name mentioned in some context or other, and the first words of response demean his reputation, belittle him, and distance him from acceptance into the fellowship, although this is a brother for whom Christ died!

The saintly Robert Murray M’Cheyne was surely nearer the mark when he resolved that when a fellow Christian’s name was mentioned in company, if he could not say anything good about him, he would refrain from all speech about him. Better that, surely, than to be careless with fire and “destroy a brother for whom Christ died” (Romans 14:15; 1 Corinthians 8:11).

The young Jonathan Edwards penned a number of his Resolutions around this theme. They are worth noting:

1. Resolved, Never to say anything at all against anybody, but when it is perfectly agreeable to the highest degree of Christian honor, and of love to mankind, agreeable to the lowest humility, and sense of my own faults and failings, and agreeable to the golden rule; often, when I have said anything against any one, to bring it to, and try it strictly by, the test of this Resolution.
2. Resolved, In narrations never to speak anything but the pure and simple verity.
3. Resolved, Never to speak evil of any, except I have some particular good call to it.
4. Let there be something of benevolence in all that I speak. (Cited from Sereno E. Dwight’s Memoirs of Jonathan Edwards in The Works of Jonathan Edwards, 1834 [reprinted by Banner of Truth, 1974], 1:xxi-xxii)

How easily the failure to master the tongue can destroy the effect of every grace that had taken years to build into our lives! Introduce poison here and we endanger everything.

A seminary colleague once told me how, because of flight delays, he arrived late and very weary at a hotel where he had booked a room. The young desk clerk could find no reservation under his name. My weary friend, who had had a miserable day, lost some self-control and started a small verbal blaze around the unfortunate employee, as if the problem were of the young man’s making.

“A fool’s tongue is long enough to cut his own throat.” –Bruce Waltke

Having found him a room the clerk invited him to fill in the guest form. My colleague included the name of the theological seminary at which we both taught. As the clerk looked at the form he gasped: “Are you from the Westminster Seminary?” he asked, and then said excitedly, “This is amazing. I have just recently become a Christian. I have heard about your seminary! How amazing, and marvelous to meet you! Wow, are you really from Westminster Seminary?”

The story could so easily have ended on a different note: a stain inflicted on a young man by a mature believer — a stain that might have proved impossible to wash out. We have all seen or caused moments like this. The tongue can be the most powerful, destructive member in the entire body.

In this connection it is salutary to remember the thrust of Paul’s most basic and powerful presentation of our need for the gospel. “Whatever the law says it speaks to those who are under the law, so that every mouth may be stopped” (Romans 3:19).

I still recall the shivers that went down my spine on first reading, in 1970, D. Martyn Lloyd-Jones’s exposition of these words:

Paul now points out . . . that when you realize what the Law is truly saying to you the result is that “every mouth shall be stopped.” You are rendered speechless. You are not a Christian unless you have been made speechless! How do you know whether you are a Christian or not? It is that you “stop talking.” The trouble with the non-Christian is that he goes on talking. . . .

How do you know whether a man is a Christian? The answer is that his mouth is “shut.” I like this forthrightness of the Gospel. People need to have their mouths shut, “stopped.” . . . You do not begin to be a Christian until your mouth is shut, is stopped, and you are speechless and have nothing to say. (D.M. Lloyd-Jones, Romans, Exposition of Chapters 3:20–4:25, Atonement and Justification, [Banner of Truth, 1970], 19)

There is a “something” — almost indefinable — about the person who has clearly been converted to Christ. Dr. Lloyd-Jones surely put his finger on the essence of it — the humbling of the proud, self-sufficient heart, the breaking of our native arrogance. Our tongues are so often the most obvious index of that ungodly drive at the center of our being.

But the slaying of inner pride and the illumination of our minds in regeneration create a new disposition and affection. The true convert will have a Jacob-like limp in his speech as well as in his walk — because in spiritual anatomy (as distinct from physical anatomy), the heart and the tongue are directly connected to each other. The subduing of the heart leads to the silencing of the tongue; humility within leads to humility expressed. Only when we have been thus silenced are we in any position to begin to speak. And when we do, by God’s grace, we speak as those who have first been silenced.

The Deadly Inconsistency That Plagues the Tongue

James is not yet finished with his devastating analysis of the tongue. He draws attention to a fourth characteristic as the analysis now rises to a crescendo of exposure:

No human being can tame the tongue. . . . With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. From the same mouth come blessing and cursing. My brothers, these things ought not to be so. Does a spring pour forth from the same opening both fresh and salt water? Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water. (James 3:8–12)

I am reminded of the old cowboy-and-Indian movies my parents used to take me to when I was a child. There is only one line I recall an Indian ever speaking, but it was so frequently repeated it became engraved as one of my earliest memories of childhood: “White man speak with forked tongue.” It was meant as, and really was, a damning indictment.

James shared that perspective but brought to it a more profound analysis: “Forked tongue connected to forked heart.” Such speech is a mark of the “double-minded man” who is “unstable in all his ways” (James 1:8). It is not an amiable weakness. It expresses a damnable contradiction in our very being. It is an “ought not to be,” like a spring that spouts forth both fresh and salt water. It is more contradictory than anything we find in nature, like a fig tree bearing olives, a grapevine producing figs, a salt pond yielding fresh water.

Notice the power of James’s own words. Do not try to parry the blow. His words are intended to be a sharp two-edged sword “piercing to the division of soul and of spirit, of joints and marrow, and discerning the thoughts and intentions of the heart” (Hebrews 4:12).

We were created as the image of God to bless God. It is blatant hypocrisy, double-mindedness, and sin to bless God and then casually curse those who have been made as his very likeness. But the forked tongue of the double-minded person enslaves him or her. He or she thinks the unthinkable and speaks unspeakable contradictions. James is blood earnest as he rips up the consciences of his contemporary readers, many of whom were, perhaps, once members of his dear flock in Jerusalem before being scattered abroad.

If such words could be spoken to professing Christians serious enough in their faith to experience persecution and suffer privation in a world that was becoming increasingly inhospitable to the followers of the Way — how much more devastating are they when addressed to pampered, often self-indulgent professors of Christianity in the early twenty-first century?

But now that our consciences have been, to use Puritan language, “ripped up,” a question arises. Why does James apparently give no practical counsel about how we are to deal with the tongue? Are we left to go to the local Christian bookstore, or attend a seminar or conference, in order to know how to sanctify the use of the tongue? Why is there no practical counsel?

“Words can consume and destroy a life.”

But in fact there is — if we will only stay with James long enough to hear it. Indeed, whenever there is such analysis in the New Testament letters there is ordinarily practical counsel written into the teaching itself. True, it may not be immediately evident, but if we keep our minds and spirits in the passage long enough and learn to wait patiently on the Lord in his Word, it will become clear.

Even where there are no obvious imperatives to tell us what to do next, they are almost invariably implied in the text, woven as it were into its very warp and woof, underlining for us that it is by the Word itself and not by ourselves that we are sanctified. Did not James’s brother pray “sanctify them in [or by] the truth; your word is truth” (John 17:17)? In order to help us to grasp how James does this, it will be helpful, further, to consider how this teaching fits in with the rest of the book.

James 3:1–12 in the Context of the Entire Book

We are told in the sacred record that when Job felt himself to be under special pressure in his sufferings (and, unknown to him, under the specific assault of the Devil to destroy his enjoyment of God) he made “a covenant with [his] eyes” in order thus to bind on his heart the pattern of holiness he needed to develop (see Job 31:1). Guarding the eyes implied guarding eyes in the heart as well as in the head.

Temptation, and therefore spiritual compromise, often find their easiest access route to the heart via the eyes. By the same token, sin may find its easiest exit route from our hearts via the mouth. The exhortation of Proverbs to “keep your heart with all vigilance” is immediately followed by an exhortation to “put away from you crooked speech, and put devious talk far from you” (Proverbs 4:23–24). Guarding the heart involves guarding the tongue. To apply Job’s principle to our present subject, we need to learn to say, “I will make a covenant with my tongue.”

Rather wonderfully, this is what James helps us to do throughout his letter. Perhaps, in the context of a book coming from a Desiring God conference, we may be permitted to take a leaf out of Jonathan Edwards’s Resolutions and express the burden of the practical exhortations implicit in James in a similar fashion.

Here, then, are twenty resolutions on the use of the tongue to which the letter’s teaching gives rise:

1) Resolved: To ask God for wisdom to speak and to do so with a single mind.

“If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. . . . in faith with no doubting. . . . For that person must not suppose that he will receive anything . . . he is a double-minded man, unstable in all his ways” (James 1:5–8).

2) Resolved: To boast only in my exaltation in Christ or my humiliation in the world.

“Let the lowly brother boast in his exaltation, and the rich in his humiliation, because like a flower of the grass he will pass away” (James 1:9–10).

3) Resolved: To set a watch over my mouth.

“Let no one say when he is tempted, ‘I am being tempted by God,’ for God cannot be tempted with evil, and he himself tempts no one” (James 1:13).

4) Resolved: To be constantly quick to hear, slow to speak.

“Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger” (James 1:19).

5) Resolved: To learn the gospel way of speaking to the poor and the rich.

“My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, and if you pay attention to the one who wears the fine clothing and say, ‘You sit here in a good place,’ while you say to the poor man, ‘You stand over there,’ or, ‘Sit down at my feet,’ have you not then made distinctions among yourselves and become judges with evil thoughts?” (James 2:1–4).

6) Resolved: To speak in the consciousness of the final judgment.

“So speak and so act as those who are to be judged under the law of liberty” (James 2:12).

7) Resolved: To never stand on anyone’s face with words that demean, despise, or cause despair.

“If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, ‘Go in peace, be warmed and filled’ without giving them the things needed for the body, what good is that?” (James 2:15–16).

8) Resolved: To never claim a reality I do not experience.

“If you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth” (James 3:14).

9) Resolved: To resist quarrelsome words as marks of a bad heart.

“What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you?” (James 4:1).

10) Resolved: To never speak evil of another.

“Do not speak evil against one another, brothers. The one who speaks against a brother or judges his brother, speaks evil against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge” (James 4:11).

11) Resolved: To never boast in what I will accomplish.

“Come now, you who say, ‘Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit’ — yet you do not know what tomorrow will bring. What is your life? For you are a mist that appears for a little time and then vanishes” (James 4:13).

12) Resolved: To always speak as one who is subject to the providences of God.

“Instead you ought to say, ‘If the Lord wills, we will live and do this or that’” (James 4:15).

13) Resolved: To never grumble, knowing that the Judge is at the door.

“Do not grumble against one another, brothers, so that you may not be judged; behold, the Judge is standing at the door” (James 5:9).

14) Resolved: To never allow anything but total integrity in my speech.

“But above all, my brothers, do not swear, either by heaven or by earth or by any other oath, but let your ‘yes’ be yes and your ‘no’ be no, so that you may not fall under condemnation” (James 5:12).

15) Resolved: To speak to God in prayer whenever I suffer.

“Is anyone among you suffering? Let him pray” (James 5:13).

16) Resolved: To sing praises to God whenever I am cheerful.

“Is anyone cheerful? Let him sing praise” (James 5:13).

17) Resolved: To ask for the prayers of others when I am sick.

“Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord” (James 5:14).

18) Resolved: To confess it whenever I have failed.

“Therefore, confess your sins to one another” (James 5:16).

19) Resolved: To pray for one another when I am together with others in need.

“Pray for one another, that you may be healed” (James 5:16).

20) Resolved: To speak words of restoration when I see another wander.

“My brothers, if anyone among you wanders from the truth and someone brings him back, let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins” (James 5:19–20).

Will we so resolve?

Finally, we turn to consider this passage in the context of the gospel.

James 3:1–12 in the Context of the Whole Gospel

When we take one step back from James 3:1–12 and read it in the context of the entire letter, we discover that James’s searing analysis is surrounded by the most practical counsel to enable us to master the tongue and to speak well for God.

When we take another step back and view his words through the wide-angle lens of the biblical gospel, we are able all the more clearly to understand and appreciate what James is “doing” when he speaks as he does.

As is well known, in his early days as a reformer, Martin Luther thought that James was “an epistle full of straw”:

In sum the gospel and the first epistle of St. John, St. Paul’s epistles, especially those to the Romans, Galatians, and Ephesians; and St. Peter’s first epistle, are the books that show Christ to you. They teach everything you need to know for your salvation, even if you were never to see or hear any other book or hear any other teaching. In comparison with these, the epistle of St. James is an epistle full of straw, because it contains nothing evangelical. (From Luther’s 1522 preface [to the New Testament], cited from Martin Luther, Selections from his Writings, [Doubleday, 1962], 19. Later experience with antinomianism would clarify his thinking on the importance and value of James’s perspective.)

He would later think better of it. For the truth is that James’s teaching cannot be rightly interpreted without realizing that it is rooted in the teaching of and energized by the grace of “faith in our Lord Jesus Christ, the Lord of glory” (James 2:1).

As temptation often comes in via the eyes, sin easily exits through the mouth.

In that light we can discern a profoundly gospel-centered pattern in what James is seeking to accomplish as a pastor of the souls of his readers. His gospel method is in three steps.

1) Realize That the Depth of Your Sin, the Pollution of Your Heart, and Your Need of Saving Grace Are All Evidenced in Your Use of the Tongue

This is the method of grace from beginning to end. It is nowhere more starkly illustrated than in the experience of Isaiah. There is no more powerful passage in the Old Testament than Isaiah 6; but it is often read as if it were detached from Isaiah 1–5. By reading it in isolation we inevitably miss a very clear pattern into which it fits.

Isaiah has been ripping up the consciences of his sinful contemporaries. He does so in a series of six woe pronouncements (Isaiah 5:8, 11, 18, 20, 21, 22). God’s holy anger burns against them (5:25). Like a shepherd whistling for his dogs to come to tend the sheep, Yahweh will call on the nations to come as his servants, with arrows sharp as flint, with horses’ hoofs like flint, with roaring like a lion.

Darkness and distress will ensue — the terrible judgment of the Holy One of Israel (Isaiah 5:26–30). But for the sensitive Bible reader the appearance of six woes creates an expectation that a climactic seventh woe is about to be pronounced. Against whom will Isaiah pronounce the ultimate woe?

The answer follows in chapter six. The prophet meets with the exalted God whose majestic presence seems to flood the temple. Isaiah sees creatures who are perfectly and perpetually holy cover their faces before the glory of the One who is eternally, infinitely, inherently, uncreatedly holy. Everything around Isaiah seems to be disintegrating. Everything within him seems to come apart. He is “lost,” or “ruined” (Isaiah 6:5).

The language expresses the stunned silence felt in the presence of major disaster or death (See, J.A. Motyer, The Prophecy of Isaiah [InterVarsity, 1993], 77). This is Isaiah’s “twin towers” day, the 9/11 moment in his spiritual experience. From his assumed security he had pronounced six devastating maledictions. Now he realizes that the last and climactic woe must be pronounced against — himself! And why? “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!” (Isaiah 6:5).

In whimsical moments I think I can see Isaiah as he staggers into the house of his friend Benjamin later that day, ashen faced, shaken to the roots by his experience. He blurts out fragmentary details of his vision of the Holy One of Israel (the title that hereafter will be his preferred way of describing the Lord). He has discovered he is a “man of unclean lips.”

I think I can hear dear Benjamin reply sympathetically — worried that his friend of many years is becoming unstable: “Not you, Isaiah; you are the last person of whom that is true. You are our most prominent and most eloquent preacher.”

I think I hear Isaiah say in response, “You do not understand. I have seen the King. I have felt the pollution on my tongue. The light has exposed the darkness in its every crevice. Alas for me, it is in the very instrument God has called me to use, in the very area of my life in which others call me ‘gifted,’ that sin has most deeply entangled itself. I am a wretched man! Woe, woe, woe is me!”

We foolishly assume that our real struggles with sin are in the areas where we are “weak.” We do not well understand the depth of sin until we realize that it has made its home far more subtly where we are “strong,” and in our gifts rather than in our weaknesses and inadequacies. It is in the very giftedness God has given that sin has been at its most perverse and subtle!

But when we are brought to see this, stripped bare of our layers of self-deceit, and led to repentance, then God may make something of us.

Many — although I do not number myself among them — seem to find speech easy. Recent generations have, after all, been educated to be able to speak, to contribute to discussion and debate, to express themselves by the spoken word rather than by writing (as was true of my generation — at least in my native land of Scotland).

It rarely seems to strike us that it is precisely here, therefore, in our speech, that sin is most likely to abound.

Only when we have been brought to such a recognition do we realize how dangerous and destructive our tongues have been. Only then do we cry out to God in repentance and run to him with tears to seek forgiveness in the gospel.

Then we need to grasp a second principle.

2) Recognize That You Are a New Creation in Christ

At the beginning of his argument, James had urged his hearers, “You need to recognize that you have become a new creation in Christ Jesus, indeed a kind of firstfruits of his creation” (compare with 1:18). I may not yet be that mature man I want to be. But thank God that I am not the old man that I once was!

What a great way to think about an ordinary Christian life! We live in a created order marred by sin. That sin has twisted and polluted our speech. But God has begun his work of new creation and has inaugurated aspects of it that will be consummated when Jesus Christ returns. Then in the “regeneration” of all things (Matthew 19:28 NASB) every tongue will confess that Jesus Christ is Lord. (The translation “the new world” (ESV) is a rendering of the Greek palingenesis, which elsewhere is translated “regeneration.” The present renewal of regeneration is best seen as a present participation in the final, cosmic transformation that will take place at the return of Christ.)

But notice carefully how God regenerates us: “Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creation.” Regeneration is a sovereign work of God, yes; but it does not ordinarily take place in a vacuum. Since it involves having our eyes opened to see the kingdom of God (John 3:3), God ordinarily regenerates us in the context of the truth of the gospel illuminating our minds. Truth in the mind forms truth in the heart, the very thing for which David prayed (Psalm 51:10), and which he realized would lead in turn to transformed speech:

     Then I will teach transgressors your ways, and sinners will return to you.
     Deliver me from bloodguiltiness, O God, O God of my salvation,
          and my tongue will sing aloud of your  righteousness.
     O Lord, open my lips,
          and my mouth will declare your praise. (Psalm 51:13–15)

How important for us to recognize the power of new birth to create new affections, which in turn come to expression in the new speech patterns of the gospel!

3) Continue in the Word

The work of the Word inaugurates the Christian life, but it also sustains its progress. My tongue is ongoingly cleansed and transformed by (if I may so express it) what comes from God’s tongue. As the heart hears with open ears the Word of God again and again, it is renewed and begins to produce a transformed tongue. The principle is this: what comes out of our mouths is more and more determined by what has come out of “the mouth of God.” The sanctification of the tongue is a work in us that is driven by the Word of God coming to us as we hear it and indwelling us as we receive it.

This was the “secret” of the Lord Jesus’ own use of his tongue. Matthew sees our Lord Jesus as fulfilling the prophecy of the first of the Servant Songs in the second half of the prophecy of Isaiah:

He will not quarrel or cry aloud, nor will anyone hear his voice in the streets; a bruised reed he will not break, and a smoldering wick he will not quench. (Matthew 12:19–20, quoting Isaiah 42:2–3)

If we ask how this was true in his life, the answer is found in the third Servant Song:

The Lord God has given me the tongue of those who are taught, that I may know how to sustain with a word him who is weary. Morning by morning he awakens; he awakens my ear to hear as those who are taught. The Lord God has opened my ear, and I was not rebellious; I turned not backward. I gave my back to those who strike, and my cheeks to those who pull out the beard; I hid not my face from disgrace and spitting. (Isaiah 50:4–6)

The most important single aid to my ability to use my tongue for the glory of Jesus is allowing the Word of God to dwell in me so richly that I cannot speak with any other accent. When I do, the result is “teaching and admonishing one another in all wisdom, singing. . . . And . . . in word or deed, do[ing] everything in the name of the Lord Jesus, giving thanks to God the Father” (Colossians 3:16–17).

That, incidentally (although it is not an incidental matter) is why it is so important to be under a ministry of the Word where the Scriptures are expounded with the grace and power of the Holy Spirit. It is by this means — yes, with private study — that the Word of God begins to do its own spiritual work in us. As words that have been formed in God’s mouth are digested as the bread of life by us, they begin to form our thinking, affections, and volitions in a wonderful way.

Sin often thrives in our strengths more than in our weaknesses.

Too many Christians fall into the trap of believing that God gives regeneration and justification, but then we are essentially left to our own efforts to do the rest. We need to see that we live by every word that comes out of God’s mouth. God’s Word sanctifies us. The more I awake in the morning and feed myself with the Scriptures and the more I am saturated with the Word under a biblical ministry, the more the word of Christ will do the sanctifying work in me and on me, and consequently the more Christ will train my tongue as his Word molds and shapes me.

Yes, there needs to be rigorous activity — but it is in order to “let the word of Christ dwell in you richly.” It is a receptive activity! In this, as Isaiah’s song teaches us, our Savior is our Exemplar. But he is not only, nor is he first of all, an exemplar. To be that, he needed first to become our Savior. All this is part of the grand vision of Isaiah’s Servant Songs (so influential in Jesus’ own reception of God’s Word). The Father opened the ear of his Son; the Son was not rebellious. He was willing to be “oppressed and afflicted.” As he experienced this in his trial and condemnation, “he opened not his mouth” (Isaiah 53:7).

Why was Jesus silent? Is there more to this than meets the eyes? Indeed there is! He was silent because of every word that has proceeded from your lips; because of every word that provides adequate reason for God to damn you for all eternity, because you have cursed him or his image.

The Lord Jesus came into the world to bear the judgment of God against the sin of our tongues. When he stood before the high priest and the judgment seat of Pontius Pilate, he accepted a sentence of guilt. But that was my guilt. He bore in his body on the tree the sins of my lips and my tongue.

Do you wish you could control your tongue better? Do you want to follow the example of Jesus? Then you need to understand that he is Savior first, and then he is Example. You need to come, conscious of the sin of your lips, and say:

God, be merciful to me, a sinner. I thank you that Jesus came and was silent in order that he might bear the penalty of all my misuse of my tongue.

And when you know that he has taken God’s judgment and wrath against your every sinful word, you cannot but come to him and say:

“O, for a thousand tongues to sing my great Redeemer’s praise.”

He is able to answer that prayer, and its companion petition:

“Be of sin the double cure, cleanse me from its guilt and power.”

All the guilt can be cleansed away! Christ can deliver you from the misuse of the tongue. And when you come to him conscious of that sin, you discover what a glorious Savior he is. Delivered, albeit not yet perfected and glorified, your tongue now shows forth his praises. Taken out of the pit and from the miry clay, on your lips is now a new song of praise to your God. Then people not only hear a different vocabulary, but they hear you speak with a different accent. That is what leaves the lasting impression of the power of Christ and the transformation of grace in your life.

My native land is Scotland. I have the privileged status of being a resident alien in the United States. I carry a green card. But people often remind me, “You have an accent.” (That said, it is one of the wonderful things about the presence and work of Christ’s Spirit in preaching that, fifteen minutes into the exposition, it is possible that others cease to notice the accent and hear only his accent.)

Being “afflicted,” therefore, with an “accent,” brief elevator rides — and the usual brief conversations that ensue there often give me a certain mischievous pleasure. As the doors open at my floor and I step out, someone will occasionally call, “You have an accent. Where do you come from?” As I watch the doors begin to close, I say with a smile, “Columbia, South Carolina,” and watch the puzzled faces whose expression says, “Come on! You’re not from around here . . . are you?” That is surely a parable of what it is possible for the people of God to become in the way we use our tongues, as by God’s grace we learn to speak with a Jesus-like accent.

At the end of the day, it may not be so much what people say to you when you are in a room that is the really telling thing about your speech as a Christian. Rather it may be the questions people ask when you leave the room. “Where does he come from?” “Do you know where she belongs?”

Do you speak like someone who “sounds” a little like Jesus because, born broken in your consciousness of your sinful tongue, you have found pardon and renewal in Christ, and now his Word dwells richly in you?

At the end of the day, that is what spiritual maturity looks like — or better, sounds like — because of the transformation of our use of the tongue.

May that be true of us more and more!Sinclair Ferguson is a Ligonier teaching fellow and Chancellor’s Professor of Systematic Theology, Reformed Theological Seminary.Series: The Power of Words and the Wonder of God

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Shedding Light on the New TestamentActs—Revelation

Ray L. Huntington, Frank F. Judd Jr., and David M. Whitchurch, Editors

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“The Tongue Is a Fire”: The Symbolic Language of James 3

Charles Swift

Though the scriptures contain the revealed word of God, they are not just containers of the word. They are revealers of it through the Holy Spirit. Thus one of the ways in which the scriptures unfold the Lord’s word is through literary qualities that are not on the page to make it more eloquent but to make it all the more meaningful. To study the literary qualities of the Bible does not require us to read it “in the same way that one would look at any other book” and treat it “as a product of the human mind.”[1] We can appreciate how our understanding of literary tools enhances how we receive the meaning of the Bible without discounting its inspired nature in the least. In fact, the writers of scripture often convey God-given doctrine through literary means. When we are willing to accept the text and the message as one, the words become richer and the meaning more powerful. If we apply this principle of scriptural scholarship to the third chapter of the Epistle of James, particularly as seen through the lens of the Restoration, we will find there is much more to what he had to say about how we can and must master our words.

This chapter of James is rife with symbols and metaphorical language. Often we may consider a symbol to be more or less decorative—the symbol is not what the writer intended to say, but it is simply a more attractive way of saying it than merely stating the facts. Such a view is shortsighted and misses the power of the symbol. The noted literary critic Northrop Frye wrote, “Originally, a symbol was a token or counter, like the stub of a theater ticket which is not the performance, but will take us to where the performance is. It still retains the sense of something that may be of limited interest or value in itself, but points in the direction of something that can be approached directly only with its help.”[2] A symbol is not just a prettier way of saying something; it can be essential to understanding. Symbolic language can convey meaning in ways that direct language cannot.

We know from latter-day scriptures the importance of what we say. The Lord cautions us not to use our tongues in sinful ways when He commands us to “not speak evil of [our] neighbor, nor do him any harm” (D&C 42:27). But He also encourages us to use our tongues for righteous purposes: “Seek not to declare my word, but first seek to obtain my word, and then shall your tongue be loosed; then, if you desire, you shall have my Spirit and my word, yea, the power of God unto the convincing of men” (D&C 11:21). Significantly, latter-day scripture gives a name for the devil that is very much centered around the image of the tongue: “And he became Satan, yea, even the devil, the father of all lies, to deceive and to blind men, and to lead them captive at his will, even as many as would not hearken unto my voice” (Moses 4:4; emphasis added; see also 2 Nephi 2:18; 9:9; Ether 8:25).

James’s use of symbols in chapter 3 teaches us doctrine in ways too powerful for direct, expository language. He takes advantage of symbolic language to convey the importance of self-discipline in what we say. In fact, the idea that his writing “touches on many of the standard elements in the discussion of human speech by Greek moralists”[3] supports the concept that James was aware of the power of the symbolic language he was using and chose to write in a way that his readers might be familiar with and perhaps find even more persuasive. Instead of instructing us to “be careful of what you say,” in just a few short verses he compares the tongue to eight different things: a bit in a horse’s mouth, a helm of a ship, a fire, a world of iniquity, an evil, a fountain, a fig tree, and a vine. The result is a host of doctrines, principles, and practices that can touch our hearts because of the symbolic language used.

A Little Member

James speaks of the tongue being “a little member” that “boasteth great things” and observes “how great a matter a little fire kindleth” (James 3:5). He uses the imagery of a bit in a horse’s mouth, a ship’s helm, and a fire to illustrate the concept of a small thing bringing about great consequences. Before discussing these three images, however, it is helpful to understand that James’s reference to the idea of small actions causing large results is a doctrine that is clearly taught in latter-day scripture.

Alma wrote that “ye may suppose that this is foolishness in me; but behold I say unto you, that by small and simple things are great things brought to pass; and small means in many instances doth confound the wise. And the Lord God doth work by means to bring about his great and eternal purposes; and by very small means the Lord doth confound the wise and bringeth about the salvation of many souls” (Alma 37:6–7). In these last days the Lord proclaimed that the “weak things of the world shall come forth and break down the mighty and strong ones . . . that the fulness of [His] gospel might be proclaimed by the weak and the simple unto the ends of the world, and before kings and rulers” (D&C 1:19, 23). The Lord also counseled His followers to “be not weary in well-doing” since they were “laying the foundation of a great work,” keeping in mind that “out of small things proceedeth that which is great” (D&C 64: 33).

There is a doctrine of simplicity in latter-day scriptures, teaching us that small things matter. James’s discussion of the tongue and our need to master it rests to a large degree on this doctrine.

A Bit in a Horse’s Mouth

James writes that “if any man offend not in word, the same is a perfect man, and able also to bridle the whole body. Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body” (James 3:2–3; emphasis added). We are the rider of the horse, that part of ourselves that thinks and feels and thereby makes decisions. Our bodies that do and say things are represented by the horse. And our tongues are symbolized by the bits in the horses’ mouths—the little members that make so much difference. In fact, Elder Russell M. Nelson has stated that this idea, that a person who does not offend in word is a perfect man, constitutes “a practical standard by which mortal perfection could be measured.”[4] In the Bible, the horse is often associated with battle, and its characteristics of “aggressiveness and stubbornness” are sometime alluded to in the wisdom and prophetic literature of the Old Testament.[5] Likewise, it is a battle for us to control ourselves and what we say, and if we are to exercise self-discipline, we must learn to reign in our tendencies to be aggressive and stubborn. As Alma told his son, “See that ye bridle all your passions, that ye may be filled with love” (Alma 38:12).

For James, the ability to control one’s words—in particular, to refrain from saying what should not be said because it is offensive—is a sign of ultimate self-discipline. If we can control our mouths, we can control our entire bodies. Just as we turn the horse’s body through careful use of the bit, we can control our bodies through careful use of our tongue. Obviously the image of controlling our bodies is not literal; we do not make our leg move by using our tongue to tell it to do so. To control our bodies means to control what they say and do and to control the passions, emotions, and decisions that lead us to speak and act as we do. The “whole body” refers to our “moral actions.”[6] Another interpretation of this image of the “whole body” is that it refers to a larger body, such as an organization. Since James is primarily concerned with teachers, we can learn from this verse how teachers have influence over the Church by their teachings or how leaders who are responsible for “the preaching may control the whole group of believers.”[7]

Modern-day prophets have also taught the importance and power of controlling what we say. Elder Dallin H. Oaks wrote: “Members of the Church, young or old, should never allow profane or vulgar words to pass their lips. The language we use projects the images of our hearts, and our hearts should be pure.”[8] There is a correlation between our words and our hearts; we cannot fool ourselves into believing that our hearts are pure when our language is not. Though intent is certainly important, it is not only intent that matters—it also matters what we actually say. Our words have power. “There is so much of argument in the homes of the people,” President Gordon B. Hinckley said. “It is so destructive. It is so corrosive. It leads only to bitterness, heartbreak, and tears. How well advised we would be, each of us, when there is tension, when there is friction, when there is affliction, to speak with consoling words in the spirit of meekness.”[9]

Latter-day scripture also teaches the truth of James’s words. King Benjamin taught in the Book of Mormon the necessity of being careful about the words we speak if we desire to not perish. “But this much I can tell you,” he said, “that if ye do not watch yourselves, and your thoughts, and your words, and your deeds, and observe the commandments of God, and continue in the faith of what ye have heard concerning the coming of our Lord, even unto the end of your lives, ye must perish. And now, O man, remember, and perish not” (Mosiah 4:30; emphasis added).

The Helm of a Ship

In his discussion of the tongue as a little member, James also utilizes the imagery of a ship’s helm. “Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth” (James 3:4). In this analogy, our minds can be seen as the governors (a more accurate translation from the Greek would be “helmsman” or “pilot”), our bodies as the ships, and our tongues as the helms.

This idea of seeing ourselves as ships is not simply a poetic way of talking about our need to control our tongue. The image of a journey is used in scripture as a symbol of our mortal journey towards the promised land of eternal life. For example, there are allusions to sailing by ship in Mormon’s commentary that “we see that whosoever will may lay hold upon the word of God, which is quick and powerful, which shall divide asunder all the cunning and the snares and the wiles of the devil, and lead the man of Christ in a strait and narrow course across that everlasting gulf of misery which is prepared to engulf the wicked—and land their souls, yea, their immortal souls, at the right hand of God in the kingdom of heaven” (Helaman 3:29–30; emphasis added). Along similar symbolic lines, the various journeys by boat in the Book of Mormon, such as when Lehi and his family crossed the ocean to their promised land (see 1 Nephi 18) and when the Jaredites crossed in unique ships to theirs (see Ether 6), can be seen as not only accounts of actual historical events but also as types of the voyage of mortality we must all take.

By contrast, we learn from the Book of Mormon what happens to a ship without a helm. Mormon teaches us that those who follow Satan are “as a vessel is tossed about upon the waves, without sail or anchor, or without anything wherewith to steer her” (Mormon 5:18; emphasis added). What is the fate of a ship without sail, anchor, or helm? Though it may have the appearance from a distance of complete freedom, there is no question that this ship will ultimately end in destruction. Such a vessel cannot be tossed about upon the waves for long without crashing against the rocks or taking on water and sinking. (The Jaredite barges were an exception. They made it to the promised land without sail, anchor, or helm because the Lord guided them through the winds and the waves to the promised land.) As the Prophet Joseph was inspired to write, “A very large ship is benefited very much by a very small helm in the time of a storm, by being kept workways with the wind and the waves” (D&C 123:16).

In light of what we can learn from this symbolic language in the Book of Mormon, we can more fully appreciate what James has to teach about the tongue being the helm of our personal ship. This is not simply a matter of being careful of what we say, but what we say has much to do with how we fare on this mortal voyage. James is not writing of mere words, but of the power of what we say and its influence on our lives. How we use this power is not only a reflection of ourselves on an individual basis but also upon society in general. As Elder Oaks teaches, “The nature and extent of profanity and vulgarity in our society is a measure of its deterioration.”[10]

Another understanding of this ship imagery is achieved when considering the idea that “for the early Christians a vessel was a favorite symbol of the church. . . . The meaning of this passage becomes clear if it is recognized that the ship represents the church, and the rudder, which actually resembles a tongue, corresponds to the proclamation of the message within the congregation.”[11] Once again this works well with the two contexts of James’s chapter we have discussed: teachers in the Church and those seeking dominion. President Hinckley spoke of “the importance of keeping the doctrine of the Church pure, and seeing that it is taught in all of our meetings. . . . Small aberrations in doctrinal teaching can lead to large and evil falsehoods.”[12]

A Fire and a World of Iniquity

James writes about “how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell” (James 3:5–6). Perhaps it is helpful to read another translation of these same verses. “Consider what a great forest is set on fire by a small spark. The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole person, sets the whole course of his life on fire, and is itself set on fire by hell” (New International Version). The image of fire is an archetype—a symbol that is recurrent in a “wide variety of works of literature.”[13] Such symbols “are images of things common to all men, and therefore have a communicable power which is potentially unlimited.”[14]

Fire can serve as a positive archetype of illumination or purification and as a negative image of destruction and torture.[15] Latter-day scripture uses fire in each way. For example, the “brightness” of the “justice of God” is “like unto the brightness of a flaming fire, which ascendeth up unto God forever and ever, and hath no end” (1 Nephi 15:30). And frequently latter-day scriptures speak of the Holy Spirit in terms of fire (see for example, 2 Nephi 31:13–14, 17; D&C 19:31). However, the image of fire is also used in latter-day scriptures to indicate something negative, such as the eternal consequences of being wicked illustrated by the phrase “fire and brimstone” (see 2 Nephi 9:16, 26, 29; D&C 63:17), some expression of “unquenchable” and “everlasting” fire (see Mosiah 2:38; D&C 76:44), or the threat of being “cast into the fire” (see Alma 5:35, 56; D&C 97:7).

Though small, the tongue and its power for evil is so large that James calls it a “world of iniquity” that has power to change a person’s entire life for the worse. The fire of the tongue comes from hell, the dwelling place of the devil. As we take a closer look at James’s imagery in these verses of chapter three, we can gain a greater appreciation for what harm the tongue is capable of. The word “course” in verse six could also be translated as “wheel” and could “refer to any number of literally wheel-shaped things.”[16] One scholar understands this image to refer to the “‘wheel of being,’ which signifies existence. The strange expression calls to mind the cyclic theories of human existence commonly associated with Indian and other Oriental philosophies. But the author was probably more dependent on Stoic ideas concerning different aeons of the world and the destruction of the universe in fire. . . . Thus the tongue is regarded as the instrument by which the great world fire is kindled and spread.”[17] Whether James was inspired to write with imagery that was rooted in Stoic ideas is not the point here, nor does such a possibility lessen to any degree the role of inspiration in his writing. What it does indicate, however, is that James may have been using language in a literary way that would convey to readers, particularly of his day, the notion that the tongue is powerful enough to destroy the world itself.

An Evil

In leading up to his calling the tongue an “evil,” James draws on our feelings about and experiences with animals to help convey the difficulty involved in trying to tame our tongues. “For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind: but the tongue can no man tame; it is an unruly evil, full of deadly poison” (James 3:7–8). Like fire, animals as archetypes have both positive and negative connotations. Such images as a flock of sheep, a lamb, a dove, and any animal that is friendly to people make us feel good about the subject being written about, while images of beasts of prey, snakes, vultures, and any animal that is considered harmful to people bring up negative feelings.[18] Because James writes of how the animals he mentions are tamed, the images are more on the negative side of the archetypal interpretation because of the implication that the animals were wild in the first place and that people needed to gain some sort of control over them. By referring to such creatures as tamable and claiming that the tongue is not, James utilizes imagery that strengthens his argument. We can picture images of lions or snakes or whales and imagine how difficult it is to tame them, yet the author tells us it can be done. Unlike such wild creatures, however, the tongue cannot be tamed.

Though he implies that the tongue is another beast, he does not actually call it that in this passage. Instead, he gives it an unusual name by calling it an “unruly evil, full of deadly poison.” The image would be more straightforward if he were to call it an “unruly beast,” and there is certainly that implied meaning, but more important is the use of the word “evil.” Is the tongue simply an evil beast of some sort, one that is poisonous and therefore dangerous to humankind? Poison is certainly an archetype used throughout literature to convey negative meaning,[19] being undesirable and even dangerous. By not identifying which creature the tongue is being compared to, the image in our minds can be even more threatening, creating any kind of monster that we can think of that is both impossible to tame and dangerous—in fact, deadly. The image of an “unruly evil” intensifies, however, when we realize that it does not have to be any beast or fowl or serpent or fish at all. With this interpretation of the metaphor for the tongue, our imagination has no bounds. All we know is that the tongue is some sort of evil that is deadly. Whatever shape it may take in our minds, whatever characteristics it may manifest—even to the point of being invisible and unidentifiable, making it seem to be completely impossible to defend ourselves against—we know that there is nothing good about it and that it can kill us.

The image of deadly poison might be read as another example of hyperbole, but modern scripture helps us understand that it can also be taken quite literally. Poison is harmful for everyone—both the person who administers it and the one who might receive it. Similarly, harmful words can hurt not only those to whom they are directed but also the speaker as well. As President Hinckley has taught, “Foul talk defiles the man who speaks it.”[20] The tongue can kill us, especially if we think in terms of spiritual death. The Lord cautions us to beware how we take His name upon our lips (see D&C 63:61). Amalickiah used his tongue to “curse God, and also Moroni, swearing with an oath that he would drink his blood” (Alma 49:27). Those who joined secret combinations swore to keep their secrets, even “swearing by their everlasting Maker” (Helaman 1:11). Wicked Nephites cursed God and wished to die (see Mormon 2:14). In fact, the Lord warns the wicked that they “shall lift up their voices and curse God and die” (D&C 45:32).

A Fountain, Fig Tree, and Vine

James teaches us to avoid speaking evil, but only let good come from our mouths. We should not hypocritically bless God and then curse people—His children who were made in His image. “Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. Does a fountain send forth at the same place sweet water and bitter? Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh” (James 3:9–12).

“Fountain” as used in the Bible basically means a “source of water”; a number of Hebrew and Greek words that are often translated into “fountain” in English are also translated “well” or “spring.” “The word fountain, like well and especially spring, is associated with the general biblical image of water as life. Since the fountain more precisely indicates the source or origin of water, its figurative use often means source of life.”[21] As an archetype, the image of a fountain is usually considered to be positive, while negative images of water tend to be such things as the sea and “stagnant pools (including the Dead Sea and cisterns).”[22] One of the best examples of this potential for either a positive or negative meaning attached to the image of a fountain is found in the vision of the tree of life in the Book of Mormon. In that vision we find two different fountains.[23] On the negative side, Lehi sees that “many [people] were drowned in the depths of the fountain” (1 Nephi 8:32), and an angel explains to Nephi that the depths of “the fountain of filthy water” which Lehi saw, “even the river of which he spake,” represented “the depths of hell” (1 Nephi 12:16). Such filthy water as an archetype “traditionally belongs to a realm of existence below human life, the state of chaos or dissolution which follows ordinary death, or the reduction to the inorganic. Hence the soul frequently crosses water or sinks into it at death.”[24] However, on the positive side is a different fountain. Nephi understands that “the rod of iron . . . led to the fountain of living waters, or to the tree of life; which waters are a representation of the love of God” (1 Nephi 11:25). As an archetype, such water is symbolic of “purification, regeneration, and birth.”[25]

The image of the fountain can be found in a number of places in latter-day scripture. Nephi writes that when Lehi “saw that the waters of the river emptied into the fountain of the Red Sea, he spake unto Laman, saying: O that thou mightest be like unto this river, continually running into the fountain of all righteousness!” (1 Nephi 2:9). Alma hides in a place called Mormon, in which there is “a fountain of pure water” and where he baptizes a number of people in “the waters of Mormon” (Mosiah 18:5, 8). The land of the Hill Cumorah is “a land of many waters, rivers, and fountains” (Mormon 6:4). And, most important, the Lord is referred to as “the fountain of all righteousness” (1 Nephi 2:9; Ether 8:26, 12:28).

Once again, James chooses an image with much more meaning than might first be considered. What we say is so connected to what life we live that we cannot say bad things and yet live a good life. Our tongue, like a fountain, can be seen as a source of life and a sign of what kind of life we live.

Both the fig tree and the vine are symbols “for God in covenant relation to his people.”[26] While James’s analogy certainly works on a literal level (fig trees do not produce olives and neither do vines bring forth figs), the analogies convey the deeper message through their symbolic meaning: just as God in His covenant relationship with His people does not bring forth anything that is evil, so should we, as the covenant people, not bring forth evil in what we say.

Of course, if we are to look at what James writes in a very literal fashion, we can say both good things and evil—James himself admits this in the tenth verse. He does not say that this cannot be, but that it ought not be. By using images that are impossible—a fig tree bearing olives, a vine bearing figs, and a fountain yielding both salt and fresh water—James strengthens his message about how our language should be. Disciples of Christ ought to be so committed to the Lord and His teachings that to speak in ways that are out of harmony with those teachings should be like things that are impossible. In fact, while it is possible for a man to speak both “blessing and cursing,” it is not possible for a disciple to do so. To speak such cursing is to no longer be a disciple in the fullest meaning of the word. We can turn to latter-day scripture for a clear interpretation of the imagery of the fountain: “For behold, a bitter fountain cannot bring forth good water; neither can a good fountain bring forth bitter water; wherefore, a man being a servant of the devil cannot follow Christ; and if he follow Christ he cannot be a servant of the devil” (Moroni 7:11).

Conclusion

Latter-day scriptures and teachings help us better understand James’s wise counsel concerning how we should speak as disciples of Christ. This latter-day knowledge, combined with a careful study and appreciation for the power of symbolic language, deepens our comprehension of these great words that can guide us away from the potential harm of that fire that is the tongue.

Notes

[1] John B. Gabel, Charles B. Wheeler, and Anthony D. York, The Bible as Literature (New York: Oxford University Press, 2000), 1.

[2] Northrop Frye, Words with Power: Being a Second Study of “The Bible and Literature” (San Diego, New York, London: Harcourt Brace Jovanovich, 1990), 109.

[3] James L. Mays, ed., Harper’s Bible Commentary (San Francisco: HarperCollins, 1988), 1275.

[4] Russell M. Nelson, “Perfection Pending,” Ensign, November 1995, 86.

[5] Leland Ryken, James C. Wilhoit, and Tremper Longman III, eds., Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 1998), 400–401.

[6] Luke Timothy Johnson, The Letter of James, The Anchor Bible (New York: Doubleday, 1995), 256–57.

[7] Bo Reicke, The Epistles of James, Peter, and Jude, The Anchor Bible (Garden City, NY: Doubleday, 1964), 37.

[8] Dallin H. Oaks, “Reverent and Clean,” Ensign, May 1986, 51; emphasis added.

[9] Gordon B. Hinckley, “‘If Thou Art Faithful’,” Ensign, November 1984, 91; emphasis added.

[10] Oaks, “Reverent and Clean,” 49.

[11] Reicke, The Epistles of James, Peter, and Jude, 37–38.

[12] Gordon B. Hinckley, General Authority Training Meeting, October 1, 1996; quoted in Teachings of Gordon B. Hinckley (Salt Lake City: Deseret Book, 1997), 620

[13] M. H. Abrams and Geoffrey Galt Harpham, A Glossary of Literary Terms, 9th ed. (Boston: Wadsworth Cengage Learning, 2009), 15.

[14] Northrop Frye, Anatomy of Criticism: Four Essays (Princeton, NJ: Princeton University Press, 1957), 118.

[15] Leland Ryken, Words of Delight: A Literary Introduction to the Bible (Grand Rapids, MI: Baker Book House, 2000), 27–28.

[16] Johnson, The Letter of James, 260.

[17] Reicke, The Epistles of James, Peter, and Jude, 38.

[18] Ryken, Words of Delight, 26, 27.

[19] Ryken, Words of Delight, 28.

[20] Gordon B. Hinckley, “Take Not the Name of God in Vain,” Ensign, November 1987, 47.

[21] Ryken, Wilhoit, and Longman, Dictionary of Biblical Imagery, 307.

[22] Ryken, Words of Delight, 26, 27.

[23] C. Wilfred Griggs, “The Book of Mormon as an Ancient Book,” in Book of Mormon Authorship: New Light on Ancient Origins, ed. Noel B. Reynolds (Provo, UT: Religious Studies Center, Brigham Young University, 1982), 93.

[24] Frye, Anatomy of Criticism, 146.

[25] Arnold Whittick, Symbols, Signs, and Their Meaning (London: Leonard Hill, 1960), 291.

[26] Ryken, Wilhoit, and Longman, Dictionary of Biblical Imagery, 283.

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Thursday

19

October 2023

Vain Repetitions

Written by H, Posted in Christian Living, Published Work

Jesus said, “But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.” (Matthew 6:7). What did Jesus mean when He instructed us to “use not vain repetitions”?

My initial thought was that vain repetitions meant we shouldn’t say the same things over and over in prayer, or pray about the same things each time we come to God, but upon further research I realized that the phrase “use not vain repetitions” means so much more.

Praise before petitions

Charles Spurgeon wrote, “God does not need us to pray for his information”, as Matthew 6 continues on to say that God “knoweth what things ye have need of, before ye ask him.” (v.8). Our prayers should bring praise to God before petitions.

Look more closely at that word vain: According to the Oxford Dictionary, vain is defined as “having or showing an excessively high opinion of one’s appearance, abilities, or worth”.

A secondary definition of the word Vain is “producing no result; useless”.

Pride has no place in prayer

Our prayers should not be about anything that we’re bringing to God, and if they are, then we’re doing it wrong. God doesn’t hear our prayers based on anything that we have or do. He is not impressed by how eloquent we speak or how well-articulated our words may be.

God hears our prayers because of His goodness to us.

With this in mind, I’d suggest that Jesus was saying we should beware lest our prayers are all talk and no heart.

Pride has no place in prayer.

Humility is a requirement for effective prayer

In My Utmost for His Highest, Oswald Chambers wrote that “We have become so self-centered that we go to God only for something from Him, and not for God Himself.”

If we were going to God for His will rather than our own, how much more effectively would our prayers be answered? After praise, our petitions are to be just that – our pleas, appeals, and requests to God.

Peter, in his eponymous epistle, implored believers to “Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: Casting all your care upon him; for he careth for you.” (1 Peter 5:6-7).

If we want our prayers to be heard, we must approach God in humility.

Speaking a lot but saying nothing

According to Strong’s Concordance, “vain repetitions” is translated from the Greek word “battalogeó”, meaning to stammer, chatter, or to be long-winded.

“According to Strong’s Concordance, “vain repetitions” is translated
from the Greek word “battalogeó”,
meaning to stammer, chatter, or to be long-winded.”Hope Reflected

Repetitions in prayer are often vain, rendering them useless.

Spurgeon put it like this: “Christians’ prayers are measured by weight, and not by length. Many of the most prevailing prayers have been as short as they were strong.”

The “casting all your care upon him” that Peter wrote about comes from the Greek word “epiripsantes”, which literally means “to throw” or “to cast”. Throwing and casting are not activities that take a long time; these actions are completed almost instantly.

We should take care that our prayers are not needlessly long but rather to the point.

God is not interested in hearing us stammer on, speaking a lot but saying nothing.

Originally published as “Vain repetitions.” Independent Plus. July 28, 2022: 5. Print. Web.

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1 Peter, Sermons 2023

Resisting the Devil – 1 Peter 5:8-9

April 30, 2023

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Pastor Scott L. Harris
Grace Bible Church, NY
April 30, 2023

Resisting the Devil
1 Peter 5:8-9

Introduction

Please turn in your Bibles once again to 1 Peter 5. We are nearing the end of the chapter and our study of this powerful epistle. My plan after that is to get to a study of the book of Revelation, but unless you understand the major prophecies in the Hebrew Scriptures regarding the end times, you cannot understand Revelation. For that reason, we will begin a study of Daniel in a few weeks. I was going to just cover the prophecies in the book, however, Daniel also includes several great chapters of examples of standing firm on truth and doing what is right before God despite opposition and persecution, so I will be including them as well as a good follow-up to our study in 1 Peter.

The first four chapters of 1 Peter cover the reason for his letter to the believers in Asia Minor, modern day Turkey, in explaining their current suffering and enable them to respond in a godly manner to persecution that was to come. They needed to understand clearly their identity in Christ and God’s sovereignty in order to trust Him in the present and live full lives in the hope of Christ’s return despite current trials. God will keep all of His promises for the future. (See: 1 Peter Sermon Series)

1 Peter 5 is a change to themes that are more general but still vital to responding properly to suffering and persecution. Two weeks ago we covered verses 1-4 and Peter’s instructions to fellow elders on their calling and responsibility to shepherd those God had placed under their care. Elders must pursue ministry out of proper desire and motivation and in the proper manner. An elder’s own example of living in godliness is a very important aspect of teaching others. (See: Shepherding the Flock). In fact, from Paul’s descriptions of Elder qualifications in Titus 1 and 1 Timothy 3, unless an elder is a living example of godliness, he is not qualified for that position no matter how great his intelligence and oratory skills. I will add here my own strongly held opinion that those who are in para-church and inter-church ministries that lead and teach also need to meet these qualifications and standards of ministry set for elders. The character qualifications are those of being a mature Christian. The standards of proper desire, motivation and manner of ministry are necessary in being an example of godliness which is critical to leading and teaching God’s people regardless of the organizational structure in which it is done. Frankly, there are a lot of pastors out there and leaders in ministry organizations that do not meet these standards and it shows up in their pride and pettiness as they strive to build their own kingdoms instead of Christ’s. Don’t allow such people to influence you lest you become like them.

Last week we studied verses 5-7 and the necessity of humility in both salvation and in living the Christian life. God opposes the proud but gives grace to the humble, therefore humility is to be a major character trait of the Christian. He is to be clothed in it. Humility enables you to recognize and yield to God’s sovereign hand over the future. That, combined with His love proven in Jesus Christ, enables you to cast all of your worries on Him and experience peace that only He can give. You do not need to either know or control your future because the God who created and saved you from sin knows what is best for you and He will surely bring it to pass. You can humbly and joyfully yield to His will regardless of whatever circumstances may come upon you in this life. (See: The Necessity of Humility)

Today we will be examining verses 8-9 and Peter’s warning of and instructions concerning our adversary, the devil, who is behind the suffering and persecution Christians experience. Peter gives three commands in verses 8 & 9 which will be our focus this morning. I will be reading through verse 11 which completes Peter’s thought in this section.

⁸ Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour. ⁹ But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world. ¹⁰ After you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you. ¹¹ To Him be dominion forever and ever. Amen.

Be Sober – 1 Peter 5:8

Peter’s first command is to “be sober.” The meaning of the Greek term here, nhvfw / nāphō arises as a negative of intoxication with wine. It is the opposite of being drunk. From that arose the figurative senses of self control, restraint, awake and sober-minded. It is to be in control of how you think as opposed to losing control and being irrational (Louw-Nida), and how you think will control how you act, so to be sober also includes being calm and collected in spirit, temperate, dispassionate, circumspect (GELNT). Philo’s discussion of this word includes it being the antithesis to all kinds of mental fuzziness . . . which rests ultimately on the fact that in some form it sets the creaturely, the human ego, in the place which belongs to God alone (TDNT). The sober man will also recognize the evil wrought by intoxication.

Peter gave this same command earlier in 1 Peter 4:7, “The end of all things is near; therefore, be of sound judgment and sober spirit for the purpose of prayer.” He also uses it in a similar context of looking toward the end times in 1 Peter 1:13, “Therefore, prepare your minds for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ.” Paul also uses this same word in a similar context in 1 Thessalonians 5:6, 8 of being awake and sober in view of the coming return of Jesus and the events that surround that. Paul includes it in 2 Timothy 4:5 as part of his charge to Timothy to faithfully minister God’s word to people who may turn away from the truth and cause him hardship.

In the context here in 1 Peter 5:8 the command to be sober is part of what is needed to be able to endure suffering in a godly manner and be able to withstand the dangers that come from our adversary, the devil, as we will see in a few moments. Those who do not think clearly according to God’s word will be led astray by the temptations of their own desires (James 1:14) and the pressures of the world (1 John 2:15-17). This is an obvious problem in secular and liberal Christian circles who traded the truth of God for the musings of men a long time ago, but it is also a grave danger even in conservative Christian circles as the winds of aberrant and false doctrine blow through. Unless you are thinking clearly with self-control it is easy for both emotion and persuasive argument to lead you astray from truth. That is why so many things we have seen in our study of 1 Peter that should be obvious in living the Christian life seem to be foreign to a lot of self-professing Christians including the instructions given to elders and the necessity of humility we have seen in the last couple of weeks. If the Christian life really is about the glory of Christ and walking in trust of Him, why are so many Christian leaders motivated by material gain and positions of power along with seeking glory for themselves? Why are manifestations of pride more prevalent than lives of humility in seeking righteousness and what is best for the kingdom of Christ and the good of other believers? Being sober in spirit and mind is a major step toward correcting those problems and being prepared for spiritual warfare.

Be Alert – 1 Peter 5:8

Peter’s second command is to be alert. The Greek word here, grhgorevw / grāgoreō , is to be in continuous readiness and alertness, to be awake, watchful, vigilant. Jesus used this word in Matthew 24:42 and 25:13 in conjunction with His parables concerning being continuously ready for His return since you do not know when He will return. You cannot risk being complacent or you could be caught unaware and suffer the consequences. Paul includes it in 1 Corinthians 16:13 as part of his general commands in concluding his letter, ¹³ “Be on the alert, stand firm in the faith, act like men, be strong. ¹⁴ Let all that you do be done in love.” This is to be a general character trait of all Christians. In Matthew 26:41 Jesus ties this to the manner in which prayer is to be pursued since the spirit may be willing, but the flesh is weak. Paul does the same thing in Colossians 4:2 giving the command, “Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving.”

The command to be alert complements the command to be sober. Paul also combines the two in 1 Thessalonians 5:6. The command to be alert reveals the effort that will need to be made and gives a sense of urgency and application of the reason to be sober which is linked here immediately to the warning about our dangerous adversary, the devil. Paul links the need to be alert with prayer and spiritual warfare in Ephesians 6:18.

With so many commands to be spiritually alert, why then are so many professing Christians complacent or just plan lazy? In Revelation 3:2-3 Jesus even warns the church in Sardis, ² “Wake up, and strengthen the things that remain, which were about to die; for I have not found your deeds completed in the sight of My God. ³ So remember what you have received and heard; and keep it, and repent. Therefore if you do not wake up, I will come like a thief, and you will not know at what hour I will come to you.” Certainly part of the reason for the complacency is that the imminent danger is not recognized even when ample warning is given over and over again, and that seems to be just part of human nature.

Growing up in California there were constant warnings to have emergency kits ready because it is only a matter of when, not if there will be an earthquake. Living on the East coast, there are similar consistent warnings given concerning hurricanes and nor’easters. Yet, few people heed the warnings. To me this moves from being just complacent or lazy into complete irresponsibility when it comes to hurricanes and blizzards because warnings are typically given days in advance of such a storm hitting an area. Yet, there are always many people that are caught completely unprepared and suffer severe consequences. Hurricanes Sandy and Katrina are classic examples of this with people even doing the opposite of what they needed to do to protect themselves and their property. While it is good to help people who suffer tragedy, I find it personally irritating to have my tax dollars paid out to compensate people when their loss is due to their own irresponsibility and foolishness.

The warning Peter gives here in 1 Peter 5:8 is much more serious than public service announcements to be prepared for a natural disaster. You must be sober and you must be on the alert for “Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour.”

The Dangerous Adversary – 1 Peter 5:8

I have spoken many times about spiritual warfare with whole sermon series devoted to it, so I will not be going into any great depth about Satan in this sermon other than the particular warnings Peter gives here. Please check the links on the webpage for extensive teachings on this subject (Spiritual Warfare). What Peter states here is enough to warn of the great need to be prepared, for Satan is very dangerous.

Satan is the personal name given to this evil being Peter is taking about here. That name occurs 54 times in the Scriptures from Job to Revelation. According to Ezekiel 28:11-19, Satan was created full of wisdom and was perfect in beauty at creation (vs 12). He was in the garden of Eden adorned by precious stones (vs. 13). He was the “anointed Cherub who covers” and was on the holy mountain of God (vs. 14). Satan was blameless until unrighteousness was found in him (vs.16). He was internally filled with violence, and so was cast from the mountain of God. The corruption of Satan’s wisdom was caused by pride over his beauty, and so he was cast down (vs 17). Isaiah 14:3-15 reveals the boasting of his pride in five “I will” declarations. 1) I will ascend to heaven; 2) I will raise my throne above the stars of God, 3) I will sit on the mount of assembly in the recesses of the north. 4) I will ascend above the heights of the clouds; 5) I will make myself like the most High. This evil being wants to usurp God and thinks that somehow he will be able to accomplish it.

Satan is known by many names with each one giving another facet of who he is, his character and the danger he poses. The first name Peter uses for him is adversary, ajntivdikoV / antidikos, meaning an “opponent at law.” It is used in that literal sense in the LXX in Proverbs 18:17, “The first to plead his case seems right, Until another comes and examines him.” This legal sense is used in Revelation 12:10 which calls Satan “the accuser of the brethren.” That describes him as an opponent at law in the role of a prosecuting attorney. In contrast to him is 1 John 2:1 in which Jesus is called “an Advocate with the Father.” These terms set a scene of a court room in which God the Father is the judge, Satan is the prosecuting attorney, you are the defendant, and Jesus is your defense attorney. (Christians are blessed to have a good Jewish lawyer at their side!).

The second name Peter uses is the devil, diavboloV / diabolos, which means slanderer and refers to someone who makes false charges or misrepresentations which defame and damage another’s reputation. In John 8:44 Jesus said the devil is a liar and the father of lies and slander is just a specific type of lying. While the devil is certainly a slanderer of people for Jesus warned that the righteous will be slandered, the devil’s main target is God Himself for that is critical in his efforts to influence people to disobey God.

The devil’s slander of God to Eve in Genesis 3 is a pattern he continues to use on people. He begins by misquoting God’s command. Next he directly contradicts God’s command. Finally, he accuses God of not wanting what is best for Eve and enticing her with her natural desires for food, beauty and wisdom. People do not believe and trust God because they believe the devil’s slanders against Him which then fit within their own corrupt desires. Not only Peter’s letter here, but a large part of all the epistles are designed to counteract the devil’s slander against God by declaring the truth for truth is the antidote for lies. People who were already suffering could easily be persuaded that God did not love or care about them unless they were told and reminded about the truth of what God had done in bringing about their salvation, why following His commands was better for them, and His promises concerning the future. If you are having a hard time believing and trusting God, then make a diligent search for truth for that will expose and counteract the slander against Him you have been led to believe. The better you know the truth and God, the more you will trust and obey Him.

Other names given to this evil being include the following: The “prince of this World” (John 12:31), “the prince of the power of the air” (Ephesians 2:2), and “the god of this age” (2 Corinthians 4:4). All of these titles tell us that his domain is this world. Satan is also “Beelzebul,” the lord of the flies or the prince of demons (Luke 11:15). He has an army to do his bidding as described in Ephesians 6:12. In Isaiah 14:12 he is called Lucifer which means “the shining one” and is a reference to his original state as the anointed cherub who covers (Ezekiel 28:14). His name “Satan” is from the Hebrew (Zechariah 3:1) and means “adversary” or “opposer” for he opposes God and God’s people (Zechariah 3:1-2, Luke 22:31,32). He is called the “Old Serpent” in Revelation 12:9 which refers to Genesis 3 and his role in the downfall of man. Revelation 12 also calls him the “Great Dragon” & “Great Red Dragon” as he seeks to destroy Christ and devastate God’s people. The name, “Appollyon,” is used for him in Revelation 9:11 which signifies him as the destroyer, for he is the one who seeks to destroy both spiritual and physical life. Most fitting of his character is the name used in 1 John 5:18 which simply calls him the “Evil One.” Other names indicate his activity: Tempter (Matthew 4:3; 1 Thessalonians 3:5), Accuser (Revelation 12:10), Deceiver (Revelation 20:3), and the Spirit that now works in the Sons of Disobedience (Ephesians 2:2). Satan is also described as a murderer (John 8:44), a liar (John 8:44), a confirmed and practicing sinner (1 John 3:8), and the opposer of the righteous (1 Peter 5:8).

How dangerous is Satan? His various names and descriptions already indicate he is very dangerous. Peter’s graphic description here makes the danger easily understandable to those to whom he was writing. He “prowls around like a roaring lion, seeking someone to devour.” Even those who had never seen a lion would understand what was being described because lions and lion like creatures were so common in the stories, fables and mythology that were eventually recorded in ancient Greek and middle-eastern literature. Lions are animals of strength and violence with their roaring a cause of terror. Amos 3:8 puts it plainly, “A lion has roared, who will not fear?” The roaring of a lion is often associated with being hungry such as in Psalm 104:21, “The young lions roar after their prey And seek their food from God.” They will prowl around in the search for food. Peter uses that imagery here of Satan prowling around like a lion. Job 1:7 describes Satan roaming about on the earth and walking around on it. This is not aimless wandering. Satan is like a lion searching for food, prowling to find a victim to devour, swallow up, destroy.

In his book, The Screwtape Letters, C. S. Lewis suggested in the dialogue that one of the two major mistakes Christians make in dealing with Satan is to ignore him as if he was of no consequence. That is the origin of the jokes about him. Peter is shouting out here to wake up and pay attention! We are involved in a spiritual battle with a very dangerous adversary!

The other major mistake is to focus too much on Satan as if he were the cause of all calamity. Peter gives a very direct command on how to deal with him properly in the next verse. Satan is very dangerous, and especially so for the non-Christian, but God has equipped the Christian to deal with him simply and effectively.

Resist Him – 1 Peter 5:9

“But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world.” The command here is to resist, ajnqivsthmi / atnthistāmi, which is a word that encompasses both the idea of refusing to yield to pressure as in withstand and set against, and also an active pushing back as in oppose and even fight back against. In Acts 6 & 7 this word is used to describe those arguing with Stephen in the Synagogue as not able to resist in the sense of withstand his wisdom and the Spirit with which he was speaking. They had to resort to making false accusations against him in order to eliminate him and the danger he posed to their system of false beliefs. In 2 Timothy 3:8 this word is used to describe the active opposition of Jannes and Jambres, the two Egyptian magicians that opposed Moses, as examples of those who have depraved minds and oppose the truth. Satan is an adversary that you must actively withstand and oppose. The devil is seeking to devour and he will eat those who are passive.

How do you resist the devil? Peter ties the command to resist with a firm faith. Firm here, stereovV / stereos, is used for objects and materials that are stiff, hard, rigid, and of inner dispositions of belief and attitude that are firm, true, stubborn and even obstinate. It is something that is very resistant to being changed. Since the word faith here has the article, The LSB & NKJV better translate this as “firm in the faith,” which makes this a reference to the teachings of Jesus and the apostles. That faith remains firm even if your own is weak. Your part is to be firm in the faith by aligning what you believe about God, what He has done and His will with truth which include Peter’s instructions in this letter. Hold fast to them and do not be swayed by the devil’s slanders such as the suffering you are experiencing is proof that God does not love or care about you. The proof of God’s love was demonstrated by Christ at Calvary and that would be enough even He did nothing more than that, but He does much more causing you to be born again, giving you purpose in life that transcends the temporal, and His many promises related to Jesus’ return.

It should be noted that James 4:7 gives the exact same command to resist the devil with it also following a reminder that “God is opposed to the proud, but gives grace to the humble,” and instructions therefore to submit to God. Resisting the devil begins with being humble to submit to God. That is also the proper balance in understanding what is important in spiritual warfare. The devil is recognized as a real and dangerous adversary, but God is the proper focus in being able to live a life of righteousness. The ability of a plowman to plow a straight furrow is keeping his eyes fixed on his ending point and refusing to be distracted by whatever is to his sides or behind him (Luke 9:62). Keep your focus on Christ.

James 4:7 also reveals the devil’s response as you submit to God and resist him. He will flee from you. The devil can roar like a lion all he wants, but if you are in submission to God and resist him, he is a scared cat. If you are not in submission to God and resisting him, then he is a dangerous lion and you should be scared.

In Ephesians 6:10-18 Paul gives additional instructions on resisting the devil. Let me briefly point these out to you as I quickly work my way through that passage. Check the link in the posting of this sermon on the website for a sermon series on this passage. (See: The Armor of God – Ephesians Sermon Series)

¹⁰ Finally, be strong in the Lord and in the strength of His might. ¹¹ Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil. Note first that spiritual warfare is fought in the strength of the Lord and not your own. That is why submission to God must come before resisting the devil. Second, God has provided you the armament to be able to stand firm against the devil’s schemes, his various methods of deception, but you must put it on for it to do you any good.

¹² For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. This is an important reminder that our real enemy is Satan and the demonic hoard that follows him. People, even those who are pawns in Satan’s hands, are the mission field. This verse also reveals Satan’s forces are organized to influence even the highest levels of human governments.

¹³ Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and having done everything, to stand firm. When something is repeated, it is important, and when it is presented as the reason for action, it is very important. In this verse Paul repeats both his instructions to put on the full armor of God and to resist in the evil day and stand firm as the reason for it. In the next verse for the third time Paul speaks of standing firm, but this time it is as a command. This will be followed by descriptions of six pieces of equipment which make up the full armor of God followed by a related action. I will quickly comment on each.

¹⁴ “Stand firm therefore, having girded your loins with truth.” The belt holds the breastplate in place and provides a place to carry the sword. The belt of truth is essential in the Christian life and spiritual warfare. The Father is the God of truth (Psalm 31:5), Jesus is the way, the truth and the life (John 14:6), the Holy Spirit is the Spirit of truth (John 15:26), and God’s word is truth (John 17:17). Truth counteracts all of Satan’s lies and slander.

“and having put on the breastplate of righteousness.” The breastplate protected all the vital organs of the abdomen. The will was equated with the heart and the gut with emotions. Righteousness is the means to protect both. The will decides what is and what is not important and sets the direction of life. Uncontrolled emotions can destroy you, but when righteousness controls and guides your emotions, they are great blessings, both the positive and negative ones.

¹⁵ “. . . and having shod your feet with the preparation of the gospel of peace.” A Roman soldier’s shoes had hobnobs that helped his feet grip the ground so that he would not slip and therefore were essential pieces of equipment. The gospel of peace enables us to keep from slipping when the tribulations of life could cause uncertainty and therefore fear and turmoil. Paul begins his discussion in Romans 5 with the statement that “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,” and then explains how we can exult in our tribulations knowing they bring about perseverance, proven character, hope and a sure grounding in the love of God proven by Jesus Christ at Calvary.

¹⁶“. . . in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one.” The devil will certainly be shooting his fiery darts of lies and slander toward you, but having a solid faith in God protects you from all of them. The greater your faith, the more effective your shield will be. That is why it is so important that you learn God’s word for yourself so that growing in knowledge of Him will increase your faith.

¹⁷ “And take the helmet of salvation.” The helmet protected the head and all within and on it which would be your brain and your sensory organs of eyes, ears, nose and mouth. Salvation by God’s grace through faith in the person and work of the Lord Jesus Christ converts you into a new creation in Him. You are transformed as your mind is renewed (Rom. 12:2) and every thought is taken captive to obedience to Christ (1 Cor. 10:5) resulting in you both thinking differently and perceiving the world differently.

“. . . and the sword of the Spirit, which is the word of God.” The Bible is both an offensive and defensive weapon. The Psalmist hid God’s word in his heart so that he would keep his way pure and not sin against God. Hebrews 4:12 describes the word of God as “living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart.”

Verse 18 is the manner in which the armor of God is to be put on. ¹⁸ “With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints.” A fitting and concluding reminder that spiritual warfare is fought in the strength of the Lord and not your own, so you had better be in prayer for yourself and other believers.

The Example of the Brethren – 1 Peter 5:9

Peter concludes his command to resist the devil, firm in faith, with a reminder that what they were experiencing and his exhortations to them were nothing new and nothing unique to them. “. . . knowing that the same experiences of suffering are being accomplished by your brethren who are in the world.” In hearing the gospel they would have heard about the suffering of Christ which Peter pointed out in 2:21 and 4:13. They were also aware of the suffering already being experience by some among them (1:6). They would also have known, or should have known, about the suffering of the early church that caused the gospel to spread from whoever preached the gospel to them. The strong reaction of the pagans against Christians that had occurred in Ephesus (Acts 19) perhaps a decade earlier was in the area of those to whom Peter was writing.

There is no comfort knowing that other people are suffering since basic Christian compassion would create sympathy for such people (Romans 12:15). However, there is a comfort in knowing others have successfully gone through similar experiences as what you are going through. That is one of the reasons Jesus pointed out in Matthew 5:10-12 that there can be a blessing in suffering for the sake righteousness since the prophets were persecuted in the same way before you. They are an inspiration to you. That is the comfort Peter is giving here.

Conclusions

All people need to be clear thinking and alert because Satan is a very dangerous adversary to all of humanity. He is called the devil because of his slander against God which is a major influence on people to reject God and pursue sin. As the father of lies, he also slanders people, and especially those who strive to walk in righteousness as a means of destroying them. Christians who are in submission to God need not fear the devil because all they need to do is resist him and he will flee, yet they also need to be clear thinking and alert lest they fall for one of Satan’s many schemes. They can ensure that they will stand firm by putting on the whole armor of God.

Those who are not in submission to God are subject to Satan’s trickery and being devoured by him for he will lead them farther astray from truth and righteousness on a downward path to sin. Repentance from sin and faith in the person and work of the Lord Jesus Christ is the only solution and protection from Satan.

Sermon Notes – April 30, 2023
Resisting the Devil – 1 Peter 5:8-9

Introduction

1 Peter 1-4 explains their current suffering & enables them to respond in a _______manner to coming persecution

1 Peter 5:1-4 are instructions to _________concerning proper desire, motivation and manner of ministry

Those who do not meet the qualifications for an elder should not be pastors or ________of para-church ministries

1 Peter 5:5-7 explains the necessity of ___________for salvation and living the Christian life

1 Peter 5:8-9 are Peter’s warnings and instructions concerning our very ____________adversary, the devil

Be Sober – 1 Peter 5:8

Sober, nhvfw / nāphō , the opposite of being drunk: self-controlled, calm, awake, ____________, circumspect

Connected to the hope of Christ’s __________- 1 Peter 1:3; 4:7; 1 Thessalonians 5:6 & 8;

Being sober is needed to endure suffering in a godly manner and __________the dangers of the devil

A lack of soberness makes it easy for emotion & persuasion to lead you __________from the truth

Be Alert – 1 Peter 5:8

Alert, grhgorevw / grāgoreō, continuous readiness and alertness – to be awake, watchful, __________

In reference to Jesus’ return (Matt. 24:42; 25:13), a general command (1 Cor 16:13), _________(Matt 26:41; Col. 4:2)

The command to be alert emphasizes effort and ____________to be sober concerning the danger of the devil

Revelation 3:2-3 – the church in Sardis was commanded to be alert and __________about their complacency

Failure to heed warnings results in being caught unprepared and _____________the consequences.

The devil is much more _______________than a natural disaster – heed the warning

The Dangerous Adversary – 1 Peter 5:8

Satan, a ________personal name for the anointed cherub that covers that became evil due to pride (Ezk. 28:11-19)

He is the “adversary” – an ________________________, the “accuser of the brethren” (Rev. 12:10)

The devil, diavboloV / diabolos, ____________- someone who makes charges or misrepresents to defame others

The devil’s principle target of slander is _______because it enables him to influence people to disobey – Genesis 3

Other names: Prince of this world, prince of the power of the air, ____________________, (domain is this world)

__________ (head of demons), Lucifer (a Cherub), Old Serpent (role in Eden), Great dragon, Apollyon (destroyer)

_______One (character), Tempter, Accuser, Deceiver, Spirit in the Sons of Disobedience, a liar, murder (actions)

His names describe the danger he poses as does Peter’s description as a ___________________prowling for prey

It is a major error to ________Satan as if he is of no consequence so Peter is commanding. Be Sober! Be Alert!

It is also a major error to ___________on Satan as if he were the cause of all calamity

Resist Him – 1 Peter 5:9

Resist, ajnqivsthmi / atnthistāmi, 1) Refuse to __________to pressure – withstand, set against. Acts 6 & 7

2) Actively _________, fight back against defeat – 2 Timothy 3:8 – Jannes & Jambres opposition of Moses

Firm in the faith – The teachings of Jesus are _____________. Resist by holding fast to them

James 4:7 – resist by being in humble _______________to God – and he will flee.

Ephesians 6:10-18

vs. 10-11. Spiritual warfare must be fought in the strength of the _________, not your own. He provides the armor

vs. 12. The real enemy is ________& his demonic forces which are organized to influence all levels of society

vs. 13. Emphasis to put on the full armor of God and to resist by _________________

vs. 14 – Belt of __________- counteracts all of Satan’s lies and slander

vs. 14 – Breastplate of ____________- protects the will and the emotions

vs. 15 – Shoes of the gospel of _____- keeps you from slipping which enables exulting even in tribulation (Rom 5)

vs. 16 – Shield of ________- Belief and trust in God protects you from falling for Satan’s lies and slander

vs. 17 – Helmet of salvation – ____________changes the way you think and perceive the world

vs. 17 – Sword of the Spirit – the ___________ protects from sin and brings conviction

vs. 18 – Prayer & petition keeps the focus on it being __________work in you and not self effort

The Example of the Brethren – 1 Peter 5:9

They would have been aware of the __________ of other believers in the present and the past

Examples of other successfully going through something similar is an encouragement to _____________

Conclusions

Be sober minded & alert for the devil is __________ unless you are in ___________ to God to resist him

KIDS KORNER
Parents, you are responsible to apply God’s Word to your children’s lives. Here is some help.
Young Children – draw a picture about something you hear during the sermon. Explain your picture(s) to your parents at lunch. Older Children – Do one or more of the following: 1) Write down all the verses mentioned in the sermon and look them up later. 2) Count how many times the devil is referred to. 2) Discuss with your parents the reasons the devil is dangerous and how submission to God removes that danger.

THINK ABOUT IT!
Questions to consider in discussing the sermon with others. The scriptures are clear on the qualifications for an elder – 1 Timothy 3:1-7, Titus 1:5-9; 1 Peter 5:1-4. What should the qualifications be for those that oversee a para-church or “inter-church” ministry that includes Bible teaching? Explain. What is the importance of humility in church leadership? What does it mean to “be sober” in 1 Peter 5:8? Explain. What does it mean to “be alert” in 1 Peter 5:8? Explain. How does being sober and alert prepare you handling spiritual warfare? What are the dangers if you are not sober and alert? Why then are so many Christians complacent about the dangers of the devil? What specifically to the names “adversary” and “devil” as applied to Satan mean? Why is God the major target of Satan’s slander? There are many additional names given to Satan as listed above. What do these names reveal about Satan and the danger he poses? What is the danger of a roaring lion? In what ways would the devil “devour” a human? According to C. S. Lewis, What are the two major mistakes made by humans in dealing with the devil? What is the firmness of the faith? What is the relationship of that with resisting the devil? What is the key component of resisting the devil (James 4:7)? What are some practical ways in which the devil can be resisted? What is the armor of God (Ephesians 6:10-18) and why is it important? If our battle is not against flesh & blood, who is it against and how do we deal with the flesh & blood manifestations of spiritual war? List out each piece of spiritual armor God provides and explain its importance? Do you have your spiritual armor on? If not, what dangers do you face? How does having an example of someone who has gone through something similar to your own experience help you?

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1 Peter 5:8, often cited as a key verse in seminary lectures on spiritual warfare, emphasizes the need for believers to be alert and sober-minded, as their adversary, the devil, seeks to devour them. The passage highlights the devil’s role as a prowling lion, constantly looking for opportunities to attack and destroy. Seminary lectures often delve into the context of suffering and persecution, emphasizing that this warning is not just for church leaders, but for all Christians. [1, 2]

Key points often discussed in seminary lectures on 1 Peter 5:8: [1, 2, 3]

• Spiritual Warfare: The verse is a foundational text for understanding the reality of spiritual warfare and the ongoing conflict between believers and the forces of evil. [1, 1, 2, 2]
• The Devil’s Tactics: Lectures often explore the devil’s tactics, likening him to a roaring lion who uses stealth, deception, and intimidation to attack and devour. [1, 1, 2, 2]
• The Importance of Alertness and Sobriety: Seminary students learn that believers must be vigilant and clear-minded to resist the devil’s schemes. This includes resisting temptation and remaining steadfast in their faith. [1, 1, 3, 3]
• The Context of Suffering: The verse is often presented within the context of persecution and suffering, highlighting that believers are not exempt from trials and that spiritual alertness is crucial in such times. [1, 1, 4, 4]
• Resisting the Devil: Lectures emphasize that resisting the devil is not a passive endeavor but requires active engagement, including submitting to God and resisting temptation. [5, 5]
• God’s Provision: While emphasizing the dangers of the devil, lectures also highlight God’s provision and power to protect and strengthen believers, as seen in the following verses. [2, 2, 4, 4]

AI responses may include mistakes.

[1] https://www.youtube.com/watch?v=iW5C4xoll08

[2] https://hempfieldumc.org/resist-the-devil-1-peter-58-9/

[3] https://www.gracebibleny.org/resisting-the-devil-1-peter-58-9

[4] https://sermons.logos.com/sermons/1396214-1-peter-5:8-11-or-fighting-confidently

[5] https://jonathansrock.com/explaining-1-peter-58-10/

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Home » The Bible Teacher’s Guide, James: Developing A Faith That Works

From the series: The Bible Teacher’s Guide, James: Developing A Faith That Works PREVIOUS PAGE | NEXT PAGE 

18. Planning God’s Way (James 4:13-17)

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Come now, you who say, “Today or tomorrow we will go into this or that town and spend a year there and do business and make a profit.” You do not know about tomorrow. What is your life like? For you are a puff of smoke that appears for a short time and then vanishes. You ought to say instead, “If the Lord is willing, then we will live and do this or that.” But as it is, you boast in your arrogance. All such boasting is evil. So whoever knows what is good to do and does not do it is guilty of sin.

James 4:13-17 (NET)

How should we, as believers, plan for the future?

Unfortunately, planning is at times looked down upon in some Christian circles as though believers should simply live by faith or be led by the Spirit—meaning that we should simply trust God without giving much thought to planning or preparation. Sometimes this is emphasized in the preaching of sermons, the planning of church services, or even in considering retirement. However, this view does not fully embrace what Scripture teaches about planning and preparation and also what it means to depend on God. Because believers trust God and realize they are stewards of his many gifts, they should plan. We plan, so we can best use the gifts he has given us for his glory. Proverbs 21:5 says this, “The plans of the diligent lead only to plenty, but everyone who is hasty comes only to poverty.” If we are hasty, meaning we don’t take time to plan for the day or the future, we won’t be very profitable, and we’ll spoil the gifts and opportunities that God gives us.

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In this text, James challenges these Jewish Christian businessmen about how they were planning for the future. In James 4:13, he says, “Come now, you who say, ‘Today or tomorrow we will go into this or that town and spend a year there and do business and make a profit.’” By using the term, “Come now,” he was essentially saying, “Listen up!” or “Pay attention!” It was common Old Testament prophetic language.¹ In Isaiah 1:18, Isaiah said, “Come now, let us reason together, says the Lord: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool.”

These Jewish Christian businessmen, who had been scattered throughout the ancient world because of persecution, were making intricate plans. In their planning, they tackled the when (tomorrow), the who (we), the where (this or that town), how long (a year), the what (business), and the why (for profit). However, their planning was amiss, so he corrects them, so they can honor God in their business and bring greater glory to him.

Secular versus Spiritual

As we consider planning, we must first note that, for James, there was no separation between the secular and the spiritual. Often, Christians focus on their “spiritual life” to the neglect of their work life, school life, and family life. Or, they focus on their “secular life” to the neglect of their “spiritual life.” However, in Scripture, there is no separation between the two. By addressing this issue, James says that how these merchants planned and conducted their business ventures was important to God, and this is true for all our endeavors as well, which is why we must plan. We plan, so we can be profitable in our labors and bring glory to God. Colossians 3:23-24 says, ^“Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people, because you know that you will receive your inheritance from the Lord as the reward. Serve the Lord Christ.” In all our labors, we are serving the Lord and will ultimately be rewarded or judged by him. There should be no difference between the “secular” and the “spiritual” for Christians.

Therefore, in this study of James 4:13-17, we will consider how to plan God’s way, as to bring the optimum profitability and honor to God from our endeavors.

Big Question: In considering James 4:13-17, what principles can we learn about planning God’s way—in order to bring glory to God?

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To Plan God’s Way, We Must Avoid Neglecting God in Our Planning

Come now, you who say, “Today or tomorrow we will go into this or that town and spend a year there and do business and make a profit… But as it is, you boast in your arrogance. All such boasting is evil.

James 4:13, 16

When the merchants discussed their plans, they didn’t say anything wrong as they considered the who, where, what, why, and how of their next steps. The problem was with what they did not say, as God and his will were left out of their plans. He was never mentioned. In fact, in verse 16, James says, “But as it is, you boast in your arrogance. All such boasting is evil.” It is clear that these Christians were not only planning but boasting in their previous and future successes. They planned apart from God and thought they could accomplish their plans without him. However, Psalm 127:1-2 says, “If the Lord does not build a house, then those who build it work in vain. If the Lord does not guard a city, then the watchman stands guard in vain.” If our plans neglect God, they are in vain, even if they seem to produce a profit. In John 15:5, Christ said that apart from him, we can do nothing—meaning nothing spiritually good or acceptable to God.

No doubt, when these Jewish Christian businessmen were first persecuted and forced to move to new cities, they relied on God, quite a bit (cf. Jam 1:1). But, after life had settled down and they started to have some successes, they probably started to neglect him and focus on worldly pursuits. This is why in the context James rebuked them for their worldliness, as he called them spiritual adulterers and said their friendship with the world was enmity with God (Jam 4:4). Life had turned into, “What can I achieve and get for myself?” instead of, “How can I serve God and others?” Surely, they occasionally prayed, but instead of seeking God’s will, it was probably simply to ask his blessings over their plans. James 4:3 says, “you ask and do not receive because you ask wrongly, so you can spend it on your passions.” Even their prayers were selfish and all about their profit!

Sadly, we are often the same way, as we focus on achieving our desires and dreams, without truly considering God’s plans and kingdom. Kent Hughes’ comments on this are penetrating. He said:

They were so like us. We are such children of our times that we cannot conceive it would ever be God’s will that we not become rich and prosperous. Sadly, we have often advised our children the same way: “Be sure you get into a profession where you will make a good living, son, so you won’t have to struggle like I did.” Some have even objected to their children going into Christian work because it is not lucrative. Despite Christian trappings and evangelical nods, we often live without serious reference to God’s will. This is practical atheism.²

Hughes’ comment about practical atheism is a very apt description of how many Christians live. Intellectual atheism means professing to not believe in God. However, when talking to atheists, one will often find that they live like theists. They will say things like, “Well, I just believe everything happens for a purpose!” When hearing something like that, the natural question is, “Why? Why do you believe everything happens for a purpose, especially if you don’t believe in God?” See, though many profess atheism, they live as practical theists—living as though some higher power or energy is ordering things for their good. Likewise, many Christians who profess to believe in God live as practical atheists. They profess Christ, go to church, and even read their Bibles but on a daily, practical level, including their work, family, and planning for the future, their professed belief really doesn’t guide them. They live a contradiction. They profess Christ but depend solely on themselves and their hearts as their guide, apart from God, which is what these Jewish Christian businessmen were doing.

This has been James’ major theme throughout the whole book. True faith must affect how we live (cf. Jam 1:22, 26-27, 2:14-26). If our faith doesn’t produce works, including how we plan, then it is not real. For this reason, we must avoid planning like the world—considering only things such as the number of “likes” we will get on social media, how much money we will make, and how to move up the corporate ladder. If we build a house, a business, or a future, and God doesn’t build with us, we build in vain (Ps 127:1). When we plan, we must not neglect God.

Application Question: What is “practical atheism” as Kent Hughes mentioned, and why is it so common in the church, especially in planning for the future? In what ways do you commonly neglect God in your daily or future planning, and how is he challenging you to seek him more?

To Plan God’s Way, We Must Recognize the Foolishness of Relying Solely on Human Wisdom and Strength

Come now, you who say, “Today or tomorrow we will go into this or that town and spend a year there and do business and make a profit.” You do not know about tomorrow. What is your life like? For you are a puff of smoke that appears for a short time and then vanishes.

James 4:13-14

Observation Question: What human limitations to our planning does James refer to in James 4:13-14?

In James 4:13-14, James teaches these Jewish Christian businessmen why it was unwise to neglect God in their planning. (1) Though they could make projections, these businessmen could not predict the future because of the complexity and uncertainty of life. In verse 14, James says, “You do not know about tomorrow.” They couldn’t accurately predict what would happen the next day and certainly not what would happen in a year. There are so many complexities in life: People might experience a major sickness which limits them physically, like broken bones, cancer, or multiple sclerosis. They could lose their job. The stock market could crash. There could be a major war or natural disaster, like a pandemic, that drastically changes life as we know it. It is foolish to neglect God in our planning, since there are so many unforeseen complexities and uncertainties in life.

(2) In addition, it is foolish to neglect God in planning because of the brevity of life. In 4:14, James says, “What is your life like? For you are a puff of smoke that appears for a short time and then vanishes.” He compared life to smoke or a vapor that goes up into the air and quickly dissipates. In Psalm 90:10, Moses said, “The days of our lives add up to seventy years, or eighty, if one is especially strong. But even one’s best years are marred by trouble and oppression. Yes, they pass quickly and we fly away.” He said most will live to their seventies and only eighties and beyond if they are especially strong. The years of life pass quickly. Some have even joked that when you get old, life is like a roll of toilet paper, it goes even faster the closer you get to the end.

Since life is so short, it is even more important for our plans to involve God and be guided by him. Some won’t live past high school, others college. Some will only make it to their thirties or forties. Whatever time frame God gives us, we must plan wisely, so we can maximize it for the kingdom. Christ only lived into his early thirties, but during that time, he laid the foundation for turning the world upside down. Moses didn’t really get on fire for God until his eighties, but he maximized that last part of his life for the kingdom. To neglect God in our planning is to waste our lives. Many of us can look back at earlier years we regrettably wasted as far as profitability for the kingdom.

One of Solomon’s conclusions in the book of Ecclesiastes as he considered all of life was to remember God in one’s youth. In Ecclesiastes 12:1, he said, “So remember your Creator in the days of your youth—before the difficult days come, and the years draw near when you will say, ‘I have no pleasure in them.’” Again, this was one of his primary conclusions after considering the vanity of life. He said, “Don’t waste your younger years! Dedicate them to the Lord and plan to use them to the best of your ability, by God’s grace!”

Likewise, Moses, in considering the complexity and brevity of life, in Psalm 90:12 (NIV), prayed this: “Teach us to number our days, that we may gain a heart of wisdom.” He prayed for the ability to understand the brevity of life, so he could be wise with his time—redeeming it for the glory of God. When one realizes how scarce something is, it becomes more valuable and we become more particular about how we handle it. Rocks aren’t valuable because we have an abundance of them, but gold, diamonds, and jewels are valuable because they are rare. Because of how rare they are, we just don’t walk around with them in our pocket or play with them outside. They are too valuable. Likewise, when we understand how valuable and rare our time is, then we’ll be more prone to prayerfully plan to use it instead of wasting it. Our lives are like the vapor, quickly dissipating in the air.

James points out our human limitations to show us how foolish it is to trust in human wisdom and strength alone. Proverbs 28:26 says, “The one who trusts in his own heart is a fool.” Jeremiah 17:5 says, “Cursed is the man who trusts in man and makes flesh his strength, whose heart turns away from the Lord.”

Are we trusting in ourselves, the counsel of parents, or society alone? If so, it is foolish. God created us, loves us, and wants to guide us. We should seek him and seek to be guided by him, which leads to our next point.

Application Question: Why is it so important to recognize our human limitations, especially our limited wisdom and the brevity of life, so we can plan better? If you could redeem a specific period of your past, what would it be, why would you change it, and how would you change it?

To Plan God’s Way, We Must Seek, Trust, and Obey God’s Will

You ought to say instead, “If the Lord is willing, then we will live and do this or that.” … So whoever knows what is good to do and does not do it is guilty of sin.

James 4:15, 17

James says to these businessmen that instead of boasting of what they will and will not do (v. 13, 16), they should say, “If the Lord is willing, then we will live and do this or that” (v. 15). This was common language that Paul used when planning. In Acts 18:21, he said, “I will come back to you again if God wills.” Likewise, in 1 Corinthians 4:19, he said, “But I will come to you soon, if the Lord is willing.” With that said, James was not referring to a formula that we should constantly use in our planning or speech, though it is good practice. He ultimately referred to our manner of heart in everything we do. As believers, everything we do should be centered on God’s will.

Application Question: What does James’ challenge to say, “If the Lord is willing,” mean for our planning?

1. The statement, “If the Lord is willing,” challenges us to discern God’s will as we plan.

Interpretation Question: How do we discern God’s will?

• We discern God’s will by studying and obeying his Word.

David said that God’s Word was a lamp unto his feet and a light unto his path (Ps 119:105). When meditating on God’s Word (Ps 1:2), it was like the lights were on, and he could better discern direction. (1) In Scripture, God tells us directly what to do or not to do when it comes to moral issues. We should not lie by exaggerating the truth on our resume. We shouldn’t cheat on our taxes. We should not seek vengeance on those who hurt us. Whatever we do, we must work heartily at it because we’re ultimately serving God and he will reward us (Col 3:23). (2) In addition to telling us directly what to do or not to do, God’s Word gives us many principles to guide us in decision making, such as avoiding things that might not be sinful, but that might cause a weaker believer to stumble. Romans 14:21 says, “It is good not to eat meat or drink wine or to do anything that causes your brother to stumble.” (3) Also, another biblical principle for decision making is that as we obey God’s general will as taught in God’s Word, he will often clearly reveal his specific will—such as who to marry, what job to take, etc. Consider the following verses: Psalm 25:14 says, “The Lord’s loyal followers receive his guidance, and he reveals his covenantal demands to them.” When we are loyal, by obeying God’s Word, we receive his guidance. Mark 4:24-25 says,

And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, and more will be added to you. For whoever has will be given more, but whoever does not have, even what he has will be taken from him.”

If we faithfully obey what God teaches us, he will give us more knowledge. So, we discern God’s will by knowing and obeying Scripture.

• We discern God’s will by prayer.

In James 1:5, James said, “But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.” In planning for our career, family, and even daily endeavors, believers should pray for God’s guidance. When Christ chose his twelve apostles, he spent the whole night in prayer (Lk 6:12-13). As we pray, God will guide us in a variety of ways; however, even when he does not give us clear direction, which will be most times, we can trust that he is guiding us, as we make our decisions. First John 5:14-15 says,

And this is the confidence that we have before him: that whenever we ask anything according to his will, he hears us. And if we know that he hears us in regard to whatever we ask, then we know that we have the requests that we have asked from him.

Is it God’s “will” to guide his children? Certainly! Romans 8:14 says, “For all who are led by the Spirit of God are the sons of God.” God wants to guide his children and does so through a myriad of ways. Therefore, in decision making, we shouldn’t become paralyzed when God’s will is not clear. Most times, it won’t be. We should pray, study God’s Word, seek godly counsel, wait, then make a decision, as we trust and rely on God.

• We discern God’s will by what God is doing in our hearts.

Philippians 2:12-13 says, “… continue working out your salvation with awe and reverence, for the one bringing forth in you both the desire and the effort—for the sake of his good pleasure—is God.” God works in us by giving us “desires”—for a certain job, ministry, activity, or even person. He also gives us the “effort” or ability to accomplish these things. Therefore, though our heart is deceitful (Jer 17:9), it is a medium which God often uses to guide us. This is why it is so important for us to be in God’s Word and prayer, so God can guide our hearts instead of Satan, the world, or our flesh. God often will specifically guide our hearts through peace or lack of it. Colossians 3:15 says, “Let the peace of Christ be in control in your heart.” “Control” can also be translated “rule” or “decide.” It was used of an umpire in an athletic game deciding on the winner. Likewise, God may guide us to or away from certain paths based on peace or lack of peace.

• We discern God’s will by getting godly counsel.

Proverbs 11:14 says, “there is success in the abundance of counselors.” Often God will guide us through the counsel of other godly saints. In fact, we’re encouraged to talk to many people. There is success in the “abundance of counselors.”

• We discern God’s will by God’s sovereign control over events.

Scripture clearly teaches that God is in control of everything and using everything for our ultimate good (Rom 8:28). Ephesians 1:11 says, he “accomplishes all things according to the counsel of his will.” Often God will guide us through circumstances, including open or closed doors. A closed door will often be God saying, “No” or “Not yet.” An open door, if not a clear “Yes,” is at least an indication to investigate further.

In our planning, we must first discern God’s will, which he reveals through many ways, including studying and obeying Scripture, prayer, his work in our hearts, godly counsel, and his sovereignty over events.

What else does James’ challenge to say, “If the Lord is willing,” say about how we should plan?

2. The statement, “If the Lord is willing,” challenges us to not only discern God’s will, but also to trust God’s will, as we plan.

As mentioned, because of human limitations, we don’t know what will happen in the future, but that doesn’t deliver us from our need to prayerfully forecast and plan. However, when we plan, we must realize that God is ultimately in control and his plans are best. Often his plans won’t be fully revealed until the event is done. He will open doors, close doors, change our hearts, or change other people’s hearts. This can be difficult in planning, especially as we’ve prayed, sought wise counsel, and possibly thought we had discerned God’s will. Sometimes, people are tempted to get mad at God or complain when their plans fall apart or God closes doors. This is why it is so important to not only seek God’s will in planning but trust God. Proverbs 3:5 says: “Trust in the Lord with all your heart, and do not rely on your own understanding.” God’s ways are not our ways, and our ways are not God’s ways (Is 55:8-9). God’s ways are greater than ours because he is all-knowing, all-wise, all-powerful, and perfectly righteous. We must trust God when his revealed will doesn’t seem to make sense, is undesirable, and/or is painful. Christ models this in Luke 22:42 when he prayed, “Father, if you are willing, take this cup away from me. Yet not my will but yours be done.” He was declaring his ultimate trust in God, though it meant his going to the cross. We must do the same. We must resolve to not only seek to discern God’s will but to trust it, even when it hurts or is undesirable.

One of the ways we demonstrate our trust is by worshiping God and giving him thanks instead of complaining or getting angry. When Job suffered, he said, “Though he slay me, yet will I trust him” (Job 13:15 KJV). He also said, “The Lord gives, and the Lord takes away. May the name of the Lord be blessed!” (Job 1:21). Likewise, in 1 Thessalonians 5:18, Paul said, “in everything give thanks. For this is God’s will for you in Christ Jesus.” Certainly, there is an appropriate time for mourning and lament when evil events happen in our life or the world. However, even lament should be done in faith because we trust that God is sovereignly in control of evil and that he will eventually bring justice.

As we plan, are we willing to trust God, especially when his will doesn’t make sense, is undesirable, and/or causes pain?

3. The statement, “If the Lord is willing,” challenges us ultimately to obey God’s will, as we plan.

James’ statement, “So whoever knows what is good to do and does not do it is guilty of sin” (4:17), could refer generally to everything James has taught in the epistle up to this point. In accordance with our faith, we should not only be hearers of God’s Word but doers (1:22). We should care for those who have needs (1:27). We should not honor the rich over the poor (2:1-7). We should turn away from the worldliness and draw near God (4:1-10). However, in the immediate context, it specifically refers to our need to not neglect God in our planning. We should seek his will, trust and obey it, as we declare with our hearts and mouths, “If the Lord is willing…” (v. 15). To independently plan and pursue our own will like the world does, instead of God’s will, is sin and therefore will be disciplined by God.

In considering all this, we must ask ourselves, “Are we seeking God’s will for today, tomorrow, and the future in general?” “Are we trusting him as he reveals his will?” “Are we willing to obey God, even if it’s difficult—like persevering through a challenging marriage, staying in a tough work environment, or being faithful in other undesirable situations?” In our planning, we must seek, trust, and obey God, whether on the enjoyable hilltops of life or in the difficult valleys. Anything else is sin.

Application Question: Share a time when God clearly guided you on a major decision and how he did so. Why is it so difficult to trust God when he allows difficult circumstances or guides us to a difficult path? How can we trust and obey God in spite of those difficulties?

Further Principles for Planning

Here are two more principles to consider in planning God’s way:

1. To plan God’s way, we must discern the gifts God has given us and seek to maximize the use of them, whether they be natural talents or spiritual gifts.

Second Timothy 1:6 (NIV) says, “For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands.” To fan his gift into flame, Timothy had to develop it and maximize its use—no doubt by making his gift a skill and using it often. It’s the same for us. Are we gifted in administration? If so, we should plan to develop and use our gift to glorify God. Are we gifted in leadership, teaching, or service? If so, we should continually develop our gift and plan to use it for the glory of God.

How do we find our gifts? We find them by both discerning what we enjoy—what builds us up—and what blesses others. First Corinthians 14:4 says, “The one who speaks in a tongue builds himself up, but the one who prophesies builds up the church.” Tongues is probably the only gift, without interpretation, that only builds up the user. Other gifts will typically edify both us and others. If we love to sing but nobody else enjoys it, that’s probably not our gift. Therefore, we discern our gifts by how it builds us and others up.

When planning God’s way, we must discern how God has gifted us, how we can develop the gift, and maximize its use for God’s glory and the edification of others.

2. To plan God’s way, we must prayerfully make short and long-term plans.

We should make daily, weekly, monthly, and yearly plans. If we don’t plan our days, weeks, months, and years, we will find that we wasted a lot of time and missed many opportunities, both to build ourselves up and others.

To begin this type of planning, consider prayerfully making a weekly plan by mapping out every hour of the day. In those hours, plan in work, sleep, spiritual disciplines, exercise, social activities, and recreation. Get rid of time killers, like too much time on social media or TV. Then, begin to prayerfully plan out a month, a year, five years, and ten years. As mentioned, because of human limitations, we can’t foresee the future, including personal or global trials; however, planning often will make us better prepared to respond to various trials that come our way, especially as we trust that God is in control and guiding those unexpected events for our good. As we prayerfully plan days, months, and years, we’ll be able to better maximize our life for the kingdom and not waste it.

Application Question: What are some other principles that are helpful with planning God’s way? How is God calling you to prayerfully plan to maximize your present and future for God’s kingdom and glory?

Conclusion

How should believers rely on God as they plan for the future?

1. To Plan God’s Way, We Must Avoid Neglecting God in Our Planning
2. To Plan God’s Way, We Must Recognize the Foolishness of Relying Solely on Human Wisdom and Strength
3. To Plan God’s Way, We Must Seek, Trust, and Obey God’s Will

Prayer Prompts

• Pray for forgiveness for living independently of God by not pursuing his will and kingdom in every aspect of our lives.
• Pray for God to grant us wisdom to plan, lead, and serve according to his will.
• Pray for God to increase our faith, so we may trust him in difficult situations.
• Pray for God to maximize the impact of our lives, families, churches, and nations for his kingdom.

Copyright © 2021 Gregory Brown

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Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version^® (ESV^®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

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¹ MacArthur, J. F., Jr. (1998). James (p. 231). Chicago: Moody Press.

² Hughes, R. K. (1991). James: faith that works (p. 203). Wheaton, IL: Crossway Books.

From the series: The Bible Teacher’s Guide, James: Developing A Faith That Works PREVIOUS PAGE | NEXT PAGE 

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Gregory Brown

Greg Brown has served twenty-plus years in pastoral ministry, including fourteen in his current position as a chaplain and professor at Handong Global University and the teaching pastor at Handong International Congregation. He also served as a U.S. Navy Reserve chaplain until his retirement in 2022… MoreMore from this authorPublished

June 25th 2022

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James 4:13-14 addresses the arrogance of assuming control over the future and emphasizes the brevity and uncertainty of life. The passage highlights that humans cannot predict what tomorrow holds and should acknowledge God’s sovereignty in their plans. Seminary resources suggest that James is cautioning against a worldly mindset that prioritizes personal gain and self-sufficiency over God’s will. [1, 1, 2, 2]

Key points from James 4:13-14:

• Arrogant Planning: The passage begins by critiquing those who boast about their plans for the future without acknowledging God’s will, specifically mentioning plans to travel, conduct business, and profit. [1, 1, 2, 2, 3, 3]
• Uncertainty of Life: James reminds his audience that they cannot know what tomorrow holds, emphasizing the fleeting nature of life. [1, 1, 2, 2, 4, 4]
• Life as a Vapor: The verse uses the analogy of a vapor or mist to illustrate the brevity and fragility of human life. [2, 2, 4, 4, 5, 5]
• Humility and Submission: Instead of self-assured planning, James encourages humility and dependence on God, suggesting the phrase, “If the Lord wills, we will live and do this or that”. [3, 3, 6, 6]

In a seminary lecture setting, this passage might be discussed in the context of:

• Theology of Providence: Examining how God’s sovereignty interacts with human free will and planning. [7, 7]
• Worldly vs. Kingdom Mindset: Contrasting the self-centered focus of those who plan without God with the humility of those who seek God’s will. [3, 3, 8, 8]
• Eschatology: Discussing the significance of the brevity of life in light of eternity. [1, 9, 9]
• Practical Application: Encouraging students to evaluate their own plans and decisions in light of James’s teaching. [7, 7, 10, 10]

Further points for discussion in a seminary setting:

• The Role of Wisdom: How does James’s teaching relate to seeking wisdom in decision-making, and how does wisdom differ from worldly cleverness? [4, 4]
• The Nature of Boasting: What are the different forms of boasting that James is addressing, and how can believers avoid them? [6, 6]
• The Danger of Presumption: What are some modern-day examples of presumptuous planning that disregard God’s will? [11, 11]

AI responses may include mistakes.

[1] https://bible.org/seriespage/18-planning-god-s-way-james-413-17

[2] https://bible.org/seriespage/lesson-18-life-vapor-james-413-17

[3] https://www.youtube.com/watch?v=33Ua08KB9ys

[4] https://hbcharlesjr.com/resource-library/sermon-outlines/make-plans-without-playing-god-james-413-17/

[5] https://sermons.logos.com/sermons/1261402-james-4:13-17-pen-or-pencil

[6] https://bethanybible.org/new/sermon/2020/2020-03-29/handing-our-plans-to-our-lord-james-413-17

[7] https://bffbible.org/new-testament/view/james4_13-17_God-will

[8] https://www.sarahjhauser.com/blog/james-week-10

[9] https://fbcbartow.org/sermons/arrogant-vapor-james-413-17/

[10] https://www.youtube.com/watch?v=YCQKnHdu9GE

[11] https://westpalmbeachchurchofchrist.com/topical/hope-for-facing-storms/what-about-tomorrow.html

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Making Plans (James 4:13-17)

June 8, 2021

These are my notes from a sermon series I did through the book of James. It has not been proofed for spelling or grammatical errors. I present it to you as-is.

Do you ever make plans? What kind of plans do you make?

• Daily plans: Some people make daily plans. They map out their day the night before or in the morning. They have a strategy for their day.
• Weekly plans: They map out their week. On Sunday they go to church, on Monday they go shopping, on Tuesday they mow the yard, on Wednesday they take the kids to practice and so on.

This type of planning can carry on into monthly plans, yearly plans and even life-long plans. You may make plans about your career, education, health, retirement, finances and so on.

The question I want you to think about today is, “What or who drives your plans?” Are you the driving force behind your plans, here is where you do whatever you want to do. Instead of that approach, I want to encourage you to seek God’s wisdom and direction on the plans you make. One of the reasons why people get so dissatisfied is because their plans aren’t really what God wants them to do.

This is what James 4:13-17 addresses. He wants us to think about the plans we make in life with God and His purposes in mind. Look at what verse 13 says, Look here, you who say, “Today or tomorrow we are going to a certain town and will stay there a year. We will do business there and make a profit.” How do you know what your life will be like tomorrow? Your life is like the morning fog – it’s here a little while, then it’s gone. What you ought to say is, “If the Lord wants us to, we will live and do this or that.” Otherwise you are boasting about your own pretentious plans, and all such boasting is evil. Remember, it is sin to know what you ought to do and then not do it (NLT). From that there are five things we need to think about.

Your life should have plans

Number one, your life should have plans. God wants you to make plans regarding your life. He wants you to make plans about your career, your education, your marriage, and your finances to name a few. Look carefully at James 4:13, Look here, you who say, “Today or tomorrow we are going to a certain town and will stay there a year. We will do business there and make a profit” (NLT). People make plans everyday. This guy is probably an entrepreneur, a go-getter. Really driven, type A personality, organized and goal oriented. This appears to be a great business mind at work because he has planned for all the basic questions of who, what, and where. He knows exactly what he wants to do.

• What does he want to do? He wants to “make a profit.”
• When does he want to start? He wants to start “today or tomorrow.” He’s not a procrastinator. He wants to get this thing going soon.
• Where will he do this? He has a “certain town” in mind. He has done his research and has narrowed it down to a particular town.
• How long will this job take? He says he “will stay there a year.” He’s planning on moving or least living there for a year. He is dedicated. This is not a weekend adventure. He is planning on spending at least one year of his life on this project.

On the surface, there is nothing wrong with these plans. He has thought this through. However, there is one problem. There is no mention of God in this. Is this what God wants him to do?

Before we go any further, you need to understand that God wants you to make plans. Short-term, mid-range, and long-term plans. God is all for you looking forward in your life. Let me give you some examples.

• Psalm 20:4 says, “May he [God] give you the desire of your heart and make all your plans succeed” (NIV). Make sure this desire you have is from God before you launch into it. God wants the plans He has given to you to succeed.
• Proverbs 20:18 says, “Make plans by seeking advice…” (NIV). Go get some wise advise from others on whether you should marry this person or not, start a church or not, go to that college or not, pursue that career or not. God wants you to plan for the future, but He wants you to seek out advice to help you.
• Proverbs 22:3 says, “A sensible man watches for problems ahead and prepares to meet them. The simpleton never looks and suffers the consequences” (TLB). You know that you are going to get old, do you have a plan when you cannot take care of yourself? You know that you have this bill coming, do you have a plan to pay it. You know that you want to get married, do you have a plan on preparing yourself to be the kind of spouse God wants you to be?
• Proverbs 16:9 says, “We should make plans – counting on God to direct us” (TLB). Go ahead and make plans, but God will direct and redirect you as you go through your plans.
• Proverbs 16:1 says, “We may make our plans, but God has the last word” (GN).

Your life should consist of plans, but those plans should be given and endorsed by God. Include God in the plans. Ask the question, “God what do you want me to do?”

Your life is uncertain

Number two, your life is uncertain. You can make plans. Have God-given plans. Seek godly advice and have it mapped out. Those plans you made can be disrupted or completely destroyed. James 4:14 puts it this way, How do you know what your life will be like tomorrow? (NLT). You can make your plans, but always remember those plans are not in concrete.

• Just ask that person who saved themselves for the right person, then got married, had a couple of kids, a dog and nice house but now they are divorced because their spouse left them for someone else. Life is uncertain.
• Just ask that young person who had a bright future ahead of them but because of some  poor decisions their life has been tragically altered. Life is uncertain.
• Just ask the young family whose dad just lost his job or the kids who just lost their mom or the family who lost their home. Life is uncertain.

How do you know what your life will be like tomorrow? You don’t know and that’s why God needs to be a significant part of your life and plans. When your life gets derailed you don’t want to find that you are standing on quicksand, rather than the rock of God. One of the reasons why so many people feel dissatisfied in life is because they feel like their life was derailed and taken away from them and they were not ready for it. Life is uncertain, but God wants you to be as ready as you can be if that were to happen to you.

Your life is short

Number three, your life is short. James 4:14 goes on to say, Your life is like the morning fog – it’s here a little while, then it’s gone (NLT). Some translations say that your life is like a “vapor” (CSB) or a “mist” (ESV). Have you ever seen steam coming up out of your coffee cup or off of some hot food? There it is and then its gone. Life is like that.

Moses wrote Psalm 90 and he says in verse 10, “Seventy years are given to us! Some even live to eighty. But even the best years are filled with pain and trouble; soon they disappear, and we fly away” (NLT). Whether your life has been filled with a lot of joy or a lot of pain or mixture of both those years go by quickly. When I was younger I would hear old timers says things like, “Enjoy life while you can, before you know it your life is over” or “Enjoy your kids while you can, before you know it they are all grown up.” Now that I’m halfway to 100, I get it. When you are living life it can seem to move slowly, but when you look back on life you realize how much your life is like a vapor, a mist, or a fog that is there briefly and then gone.

Back to Moses in Psalm 90. He then says this in verse 12, “Teach us to realize the brevity of life, so that we may grow in wisdom” (NLT). Some translations word this by saying, “Teach us to number our days.” The point and the reason for understanding how short life is, is to help you grow in wisdom and to make the most of the time God gives you. When you think about how short life is and you get depressed or discouraged about it then you are not thinking about it from God’s perspective. If you see it as an opportunity, even though it may be a brief opportunity, you want to make your life count and be a blessing to others.

Your life belongs to God

So what do we have so far? Your life should have plans. You live your life with intentionality. Your life is uncertain, so don’t be surprised when your plans get derailed. Your life is short, let that motivate you to make the most of your life for God. Number four, your life belongs to God. James 4:15-16 says, What you ought to say is, “If the Lord wants us to, we will live and do this or that.” Otherwise you are boasting about your own pretentious plans, and all such boasting is evil (NLT). A couple of things from this.

First, this “Lord willing” mindset says, “My life belongs to God and I want to do His will.” This is not making plans and then asking God to bless those plans. This is seeking God’s will before we make plans and act when we have assurance that we are doing so according to His will. You are always filtering your future through the mindset, “If the Lord wants me to….”

This statement is not something you need to say after every sentence. That’s not the point. I do think it is good to say out loud from time to time to remind you and others who is actually in charge. For example, “Lord willing, I plan on going to that university after I graduate from high school” or “Lord willing, I plan on retiring when I’m 65” or “Lord willing, I plan on getting a new job by the end of the year.” I do think its spiritually healthy to say that out loud from time to time.

Sometimes Paul used the phrase, “If the Lord wills,” when speaking about the future and sometimes He didn’t. Let me give you some examples.

• In Acts 18:21 Paul was asked to stay longer in Ephesus to teach God’s Word a little longer but as he left he said, “I will come back later, God willing” (NLT).
• In Romans 1:10 he is writing to some believers in Rome and he wants to come to them and visit with them and he writes, “One of the things I always pray for is the opportunity, God willing, to come at last to see you” (NLT).
• He’s hoping to visit some Christians in Corinth and says to them in 1 Corinthians 4:19, “I will come – and soon – if the Lord lets me…” (NLT).
• At the end of 1 Corinthians he tells the believers one more time in 1 Corinthians 16:7, “This time I don’t want to make just a short visit and then go right on. I want to come and stay awhile, if the Lord will let me” (NLT).
• Again you see something similar in Philippians 2:19 when Paul writes, “If the Lord Jesus is willing, I hope to send timothy to you soon for a visit” (NLT).

Your life and plans belong to God. Remind yourself and others of that. The Bible doesn’t say that we are to say this a certain many times a day. I want to give some spiritual homework to do. This week, if you don’t already do this, try finding at least one time a day to say, “If the Lord wills.” Hey mamma, what is for supper tonight? If the Lord wills, we are going to have meatloaf. Will you be able to make that meeting tonight? Lord willing, I will be there.

This “Lord willing” mindset says, “My life belongs to God and He is in control of my life.” God is in control. He is sovereign. Look at this carefully, “If the Lord wants us to, we will live….” I don’t know how many minutes, days, or years I have left but God knows and He is in charge of that.  The length of my life is in His hands.

But look at it again, “If the Lord wants us to, we will live and do this or that.” Even if God allows me to live what I plan to do in the future may not happen. I may not be able to “do this or that” because God has allowed my health to change, my finances to change, or my relationships to change. The bottom line is God is in charge of my future and I need to seek His plan for my life.

THE BOTTOM LINE is God is central to all their plans and life. We are to acknowledge God in everything we do.

Now watch this, James then says, Otherwise you are boasting about your own pretentious plans. A “pretentious plan” is a plan that you have decided is significant and important apart from God. A “plan” becomes pretentious when you decide that no matter what God thinks this is the plan I am doing whether God likes it or not.

There two types of “pretentious plans.”

• Practical-atheists plans: This is ignoring God’s will, living as though God and His will do not exist.
• Self-atheists plans: This person acknowledges that God exists and has a will, nevertheless arrogantly rejects it. This group refuses to submit the uncertainties of life to God, they set themselves, their own goals, and their own wills above God. God’s will, though acknowledged, simply is not as important to them as their plans. Christians are often guilty of setting aside God’s will in favor of their own plans.

When you make plans without God or ignore God’s plans for your life that is considered  that is considered boasting. In other words, you are bragging about how you don’t need God and what God says is not important to your life. So James says, “All such boasting is evil.” It is selfish and self-centered.

Your life is to be a blessing

Number five, your life is to be a blessing. James 4:17 says, Remember, it is sin to know what you ought to do and then not do it (NLT). He says, “Remember” that even though your life is short and it may get derailed make plans regarding your life with God and throughout your life – no matter what happens – do what you ought to do. If you find out that you have a year left, don’t let the shortness of your life stop you from being a blessing to others. If your life is not where or what you thought it would be, don’t let that stop you from caring and loving and forgiving and motivating others.

Conclusion

What I’m asking you to do today is make plans with God. Let God guide your decisions about who you date, who you marry, what job or career you choose, or how you plan your day or week or year. And if the plans change you will still know that God is in control and all things work together for good to those who love God and are called according to His purpose.

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The Problem with Tomorrow

James 4:13-14

One of my favorite stories tells of an owner of a small diner who wanted to increase his business. He placed a large sign in the window announcing “Free Lunch Tomorrow”. As folks saw the sign they made note of it and returned the next day only to find the sign was still in the window. One of the problems with ‘tomorrow’ is that it never comes!

Procrastination is my sin; it brings me naught but sorrow. I know that I should stop it…in fact I will, tomorrow.

James 4:13-14 – Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.

I. The Problem with ‘Tomorrow’

II. The ‘Tomorrow’ Mentality’

III. The Emphasis On “Today”

In a moment we will have our invitation. You know that means this service is nearly over. The time to accept Jesus Christ as Savior is right now. The time to recommit and surrender your life to Christ is right now. The choice is ours. What will we do today?