QUICK TO HEAR, SLOW TO SPEAK, SLOW TO ANGER: JAMES 1:19-20

Verses 19-20: This you know, my beloved brethren. But everyone must be quick to hear, slow to speak and slow to anger; for the anger of man does not achieve the righteousness of God.

The phrase this you know1 is one word in the Greek and should be translated as a command: “Know this” emphasizing that we need to be attentive to what follows. It stands to reason that this is a command from James, for if the reader already knew, as ‘this you know’ implies, then there would be no reason to divulge the good advice he is about to provide them.

Next, he addresses everyone. Literally from the Greek it is: all men. And as typical in the Bible, all means all. No exceptions to the rule. Ideally, this advice should pertain to all men, believer and unbeliever alike. But here, it mainly applies to believers and their testimony before all men.

James commands that we be quick to hear—that is, to begin at once to become hearers of the word of truth mentioned in v. 18, and to be quick about it, that is, quick with the meaning of being ready and prompt.2 The idea behind being a hearer is that of being a learner and ideally being taught by a pastor-teacher. And as James will state in v. 22, we are to be not just hearers, but doers of the Word. Many new believers are never taught that at the outset, after they have believed in Christ, they need to become a hearer of the Word, so that they can effectively live the Christian life as it is formulated by the plan of God.

He then tells us to be slow to speak, emphasizing that we should not be quick to verbalize our opinions before we know what we are talking about. There must have been a problem with 1^st Century believers who were expressing their errant beliefs of what God was doing in their lives regarding the trials they endured. A lesson for us today is never to correlate the events of our lives as something undesirable or even positive until we understand what God’s Word declares.

Finally, we are to be slow to anger. James may well be implying that if we are slow to express our mistaken beliefs, we could avert or slow the impulse of being angry about trials we must endure.

Within the overall context of verses 17-19, James is providing a guide to dealing with various trials: learn God’s Word so that you will not be so quick to blame God for life’s testing. We will then not be so quick to lose our temper, but instead fully realize personal growth through the testing. For James has already stated in verse 3, that by testing we “may be perfect and complete, lacking nothing.”

The Anger of Man

In verse 20 James explains the futility of anger, particularly when we express anger toward a negative situation confronting us. MacArthur maintains that this word anger “describes a deep, internal resentment and rejection, in this context, of God’s Word.”3 James corroborates this when he asserts that in reality anger does not achieve the desired results in the Christian life, namely, the righteousness of God. This is substantiated by the Greek word for achieve, which actually means to work, “accomplish, carry out.”4 In essence it describes the production of one’s labor. Anything in life that a person aspires to produce usually requires work, physical and/or mental. This principle applies likewise in the Christian’s spiritual life in the production of the righteousness of God. The reaction of anger to a trial is counterproductive in fulfilling God’s purpose for us to produce His righteous character.

But what is the righteous character of God?

Scripture reveals that the core of God’s character is holy (Leviticus 19:2), blameless (Deuteronomy 18:13), perfect (Matthew 5:48). There are many other facets of God’s character, but here, James is emphasizing God’s perfect sinless nature that we should endeavor to imitate (Ephesians 5:1). The Apostle Paul instructs how we are to do this:

Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God. (2 Corinthians 7:1; emphasis added)

For believers to produce the righteousness of God means that they are to be perfect and holy—sinless. Paul tells us how this can be accomplished by cleansing ourselves. First, the believer must confess all personal sins. John tells us that this will “cleanse us from all unrighteousness” (1 John 1:9). At this point nothing can hinder our relationship with the Lord and therefore we able to understand spiritual truths (1 Corinthians 2:14-15).

Second, Christ provided the cleansing of His church “by the washing of water with the word” (Ephesians 5:26) in order to sanctify His believers—set them apart from sin so that they are holy, blameless, perfect. This cleansing by the word takes place when believers follow Paul’s instruction to “be transformed by the renewing of your mind” (Romans 12:2).

Therefore, the knowledge of God’s Word is indispensable for the believer to produce the righteousness of God. If a believer desires to serve the Lord faithfully, studying His Word is essential. It is something that many believers have very little self-discipline and patience in applying themselves to an intense study of Scripture. But contained in His Word is all that we need in order to achieve His righteousness.

Conclusion

What James is telling us is that anger to trials and testing is not the acceptable response that God desires; it is counterproductive to the divine objective of producing His righteous character and reflecting His glory to others. Thus, James tells us that joy is the only appropriate response (v. 2) and joy demonstrates the spiritual maturity of the believer. David notes the spiritual ruin that anger poses for the immature believer:

Cease from anger and forsake wrath;

Do not fret; it leads only to evildoing. (Psalm 37:8)

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[1] Oída in the Greek [οίδα] is a Perfect Active Imperative or Indicative

[2] Zodhiates, S. (2000). The Complete Word Study Dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers, G5036

[3] MacArthur, J. (2010). The MacArthur Study Bible. Wheaton, IL: Crossway, James 1:20 note.

[4] Arndt, W., Gingrich, F. W., & Bauer, W. (1957). A Greek-English Lexicon of the New Testament and Other Early Christian. Chicago: University of Chicago Press, p. 307.

 

© 2023 David M. Rossi

THE SOURCE & PURPOSE OF GOOD: JAMES 1:16-18

Verses 16-18: Do not be deceived, my beloved brethren. Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow. In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures.

“Do not be deceived1” is a directive to stop being deluded and led astray by their inaccuracy of ascribing God as the One who tempts a believer to commit sin (1:13). In order to correct their doctrinal error, James states that ‘every good thing’ and ‘perfect gift’ comes from above and that He never provides temptation for evil.

To further reinforce his argument, he states the ‘Father of lights’ is from Whom these gifts come down. Most commentators refer to ‘lights’ as the heavenly bodies (sun, stars, moon). It is true that He is the Creator of these heavenly bodies, yet James is about to show how dissimilar His character is with His created orbs.

Let us consider what the apostle John stated about the ‘Father of lights’: “God is light, and in Him there is no darkness at all” (1 John 1:5), and combining this with Dr. Marvin Vincent apt explanation:

Light is immaterial, diffusive, pure, and glorious. It is the condition of life. Physically, it represents glory; intellectually, truth; morally, holiness. [Emphasis His]2

Therefore, since He is undoubtedly the Father of all that is glorious, truthful and holy, how could we ever believe that He tempts us to fall into sin?

James continues by assuring us that there is no variation or changing in His character and that He will never be less than truthful or holy in His dealing with us. And with the final phrase ‘shifting shadow,’ James completes the contrast of the heavenly orbs with the Father’s character. Namely, that when the sun sets, its light is no longer seen by us—while the Father’s light (His character) is always consistent.

His First Fruits

The phrase ‘in the exercise of His will’ is one word in the Greek.3 It could be literally translated: “Having willed it.”4 This word expresses “decisions of the will [made] after previous deliberation.5 This is a clear statement of God’s Divine plan regarding His provision for us. And specifically, His greatest gift: eternal life. For James says that “He brought us forth by the word of truth.”

This verb ‘brought forth’ is unique to James only in the New Testament. It should be remembered that he used the same verb in verse 15. There he stated that when sin is full grown it brought forth death. James now contrasts the results of sin in the life of believers with the work of God in the life of the believer: while sin brought forth death, God brought forth life—eternal life.

But God used the word of truth to accomplish this—His powerful gospel message. His gospel has the power to initiate the regenerating work of the Holy Spirit (Titus 3:5). The Apostle Paul proclaimed the fact of this spiritual phenomenon:

For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. (Romans 1:16) [Emphasis added]

And the Apostle Peter also affirms this Biblical fact:

For you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring Word of God. (1 Peter 1:23)

James states that a result of our salvation is that we would be “first fruits among His creatures.” This would have resonated clearly with his Jewish readers, as MacArthur explains that this was, “originally an OT expression referring to the first and best harvest crops, which God expected as an offering”6 (cf. Exodus 23:19; Leviticus 23:9–14; Deuteronomy 26:1–19).

And so when the apostle Paul refers to Jesus Christ as the ‘first fruits’ of those resurrected from the dead (1 Corinthians 15:20), he is declaring that Jesus is the best of the harvest of those who conquer death. And so we also who follow after Him shall defeat death, having been brought forth by the power of the gospel. The phrase “kind of first fruits” is literally some first fruits, and implies that James’ Jewish readers shall be some of Christ’s first fruits to be brought forth from this present Church age.7

James specifies that these first fruits of the Church Age are “His creatures.” For the Apostle Paul maintained that this includes all believers in the present age who are in Christ:

Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. (2 Corinthians 5:17)

From these verses, we understand the eternal purpose of the glorious and holy God, our Father. Having provided salvation for us who have believed in His Son, to become His first fruits, the best of the harvest—a standard of living that can only be accomplished by our faithfulness in our daily moment-by-moment walk of faith.

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[1] Planáō in the Greek [πλανάω] a Present Passive Imperative

[2] Vincent, Marvin R. (n/d). Word Studies in the New Testament. Peabody, MA: Hendrickson, 2:312.

[3] Boúlomai in the Greek [βούλομαι] is an Aorist Passive Participle

[4] Lenski, R.C.H. (2001). Commentary on the New Testament. Hendrickson Publishers, Inc., 10.546.

[5] Arndt, W., Gingrich, F. W., Danker, F. W., & Bauer, W. (1996, c1979). A Greek-English Lexicon of the New Testament and other Early Christian Literature (146). Chicago: University of Chicago Press, p. 146.

[6] MacArthur, J. (2010). The MacArthur Study Bible. Wheaton, IL: Crossway, p. 1877 note.

[7] Robertson, A. T. (1933). Word Pictures in the New Testament. Nashville, TN: Broadman Press, James 1:18.

 

© 2023 David M. Rossi

The Christian and Government/Politics, Pt. II

  The General Election of 2020 is 8 months away and Americans will have the opportunity to express their freedom by voting for the President of the United States.

  On all sides of the political spectrum the discourse has been bitter and vitriolic. The most devious and deceptive stratagem is to question ones Christianity over their choice of candidate – specifically that of Donald Trump. It has been asked this way:

“If you say you are a Christian, then how can you support a man like Donald Trump for President?”

  It is often followed by an itemization of accusations (unproven and/or assumed) that the President is: a racist, a bigot, a misogynist, an isolationist, a nationalist, a rapist, an adulterer. The one thing they never accuse him of is being a ‘politician.’

  This question is meant to challenge your conscience and your right to vote for whom you choose. They want to point out that you have a hypocritical position in light of their erroneous view of Christianity.  

  I’m going to suggest to you what the short answer should be, but first consider this: what if the alternative candidates to President Trump endorse a perverse and intolerable ideology which is contrary to Biblical principles?

  The fact is, they indeed do. The Founding Fathers of our country established a Representative Republic, not a Socialist form of government. No matter how intriguing Socialist theories may be, the Founders envisioned a government that served the people by establishing laws (The Legislature Branch), providing equal justice (The Judicial Branch) and the freedom to elect a leader (The Executive Branch) – and not a leader who would impose the will of the government upon the people. The Founders also sought to allow the citizens the freedom to pursue commerce with little or no interference from government.

  But the perspective of the Liberal Left is a rejection of what the Founders established for the United States. The mere fact that they want open border demonstrates their desire to dissolve the United States as a country. Their denunciation of the status quo is further characterized by their delight in tearing down historical statues and buildings that have been dedicated to national heroes (military and civilian). Their endeavors have been successful in breaking down the very core structures of human relations within our culture with the normalization of homosexuality, gender bending, same sex marriage, euthanasia and infanticide. Not to mention their usurping of parental control over their children and the drive to place the government’s yoke upon every citizens – from the womb to the tomb. And soon they will develop the legal means to ostracize those who oppose their agenda, making it illegal to hold to historical Biblical truth.

  These moral assaults are a direct refutation of the Founders objectives for our country that were based on Biblical norms. The Founders may not all have been Christians, but they all lived in the sphere of Biblical norms and standards – something that has become a fading memory in our culture.

It all boils down to this: it is essential that believers vote according to their conscience and to ignore any intimidation. But when the choices seem disputable, how do we as Bible believing Christians substantiate voting our conscience with Scripture?

  We need to have the confidence that the apostle Paul had when he stated before the Roman governor Felix:

“In view of this, I also do my best to maintain always a blameless conscience both before God and before men.” (Acts 24:16)

  This elicits two questions. First, what exactly is meant by ‘conscience’? The Greek word used in this passage refers to “that faculty of the soul which distinguishes between right and wrong and prompts one to choose the former and avoid the latter.”^[1]

  Secondly, what is the basis for knowing right and wrong? And is there a basis for establishing an absolute distinction between right and wrong? John MacArthur explains further the mechanics of the conscience and the standard for knowing right and wrong. He states that the conscience is:

The soul’s warning system, which allows human beings to contemplate their motives and actions and make moral evaluations of what is right and wrong. In order to work as God designed it, the conscience must be informed to the highest moral and spiritual level and best standard, which means submitting it to the Holy Spirit through God’s Word.^[2]

  Knowledge of God’s Word will provide truth, absolute truth, and the moral standards needed to make rational decisions. To say that you will choose the “least of the two evils” is truly an over simplification of how one would ‘vote their conscience.’ All of the facts must be considered and questioned. A voter will value the candidate who would be the best one to follow the Constitution and maintain the Founders vision for our country.

  So back to the original question: “If you are a Christian, then how can you support a man like Donald Trump for President?” A good answer should be this: “O Liberal man, based on your incorrect ‘Biblical’ opinion, you insist that I shouldn’t vote for Donald Trump. But since your candidate stands for everything contrary to Biblical norms and standards, then who should I vote for, no one?”

  And this brings us to the Left’s true objective – to shame you of your choice for president. It is their cunning attempt to suppress your vote and to nullify your right to stop their agenda of undermining our Republic.

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^[1] Zodhiates, S. (2000). The Complete Word Study Dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers, G4893 [συνείδησις / suneídēsis]

^[2] MacArthur, J. F., Jr. (2006). The MacArthur Study Bible: New American Standard Bible. (2 Co 1:12). Nashville, TN: Thomas Nelson Publishers.

 

© David M. Rossi 2022  

The Christian and Government/Politics, Pt. I

In this time of great political acrimony, it might be good to review what the Scripture says about the Christian and Government.

Most will remember the incident concerning the poll-tax to Caesar where the Pharisees tried to trick Our Lord by inducing Him to say something treasonous against Rome. He told them to “render to Caesar the things that are Caesar’s; and to God the things that are God’s.” (Matthew 22:21).

Our Lord set the manner by which the people of God were to live. And He did so in spite of the fact that the Jews and the early Church lived under an oppressive Roman government. The apostle Paul continued to broaden this with specific directives to believers:

“Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. (Romans 13:1)

Note the word Paul uses: established. The original Greek word used means “to set in a certain order, constitute, appoint.”1 Paul claims that government is appointed or set in place ultimately by God – and this he said while they lived during the rule of the Caesar’s.

Paul continues with a cautionary note:

Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves. For rulers are not a cause of fear for good behavior, but for evil. Do you want to have no fear of authority? Do what is good and you will have praise from the same; for it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath on the one who practices evil. Therefore it is necessary to be in subjection, not only because of wrath, but also for conscience’ sake. For because of this you also pay taxes, for rulers are servants of God, devoting themselves to this very thing. Render to all what is due them: tax to whom tax is due; custom to whom custom; fear to whom fear; honor to whom honor.” (Romans 13:2–7)

A.T. Robertson’s expands upon this with a comment worth noting:

Paul is not arguing for the divine right of kings or for any special form of government, but for government and order. Nor does he oppose here revolution for a change of government, but he does oppose all lawlessness and disorder.2

So any change in government must be done in a lawful and orderly manner, i.e. the vote of the people, negotiations for self-rule or a declaration of independence.

But Paul was not alone in providing the believer with this instruction. The apostle Peter stated in his first epistle:

“Submit yourselves for the Lord’s sake to every human institution, whether to a king as the one in authority, or to governors as sent by him for the punishment of evildoers and the praise of those who do right. For such is the will of God that by doing right you may silence the ignorance of foolish men.” (1 Peter 2:13–15)

This word ‘submit’ in the original Greek contains the root of the word mentioned above: ‘establish.’ The idea is for one to establish themselves under the authority of the existing government. And as Delling notes that “Originally it is a hierarchical term which stresses the relation to superiors. But one should note that the subordination expressed may be either compulsory or voluntary.”3

Aside from these two passages of how the believer interacts with those in authority over them, there is one exception given in Scripture to this command: when obedience to civil authority would compel disobedience to God’s Word. This is demonstrated in Acts chapter 3 when Peter and John healed the lame man and were jailed for preaching about Jesus and the resurrection from the dead. When the Jewish council commanded them to no longer speak or teach in the name of Jesus. This was their response:

“But Peter and John answered and said to them, “Whether it is right in the sight of God to give heed to you rather than to God, you be the judge; for we cannot stop speaking about what we have seen and heard.” (Acts 4:19-20)

This same resolve, to obey God rather than man, was exhibited also by Daniel and his friends while in Babylonian captivity. In each case they were vindicated by God.

Shadrach, Meshach and Abed-nego had refused to worship the idolatrous golden image which Nebuchadnezzar constructed even when threatened to be thrown into a furnace of blazing fire.

Shadrach, Meshach and Abed-nego replied to the king, “O Nebuchadnezzar, we do not need to give you an answer concerning this matter. If it be so, our God whom we serve is able to deliver us from the furnace of blazing fire; and He will deliver us out of your hand, O king. But even if He does not, let it be known to you, O king, that we are not going to serve your gods or worship the golden image that you have set up.” (Daniel 3:16–18)

Not only did God save them from the physical effects of the fiery furnace but He did so personally. For this what Nebuchadnezzar observed while the 3 men were in the fire:

He said, “Look! I see four men loosed and walking about in the midst of the fire without harm, and the appearance of the fourth is like a son of the gods!” (Daniel 3:25)

Daniel also disobeyed a government ruling which stated:

“All the commissioners of the kingdom, the prefects and the satraps, the high officials and the governors have consulted together that the king should establish a statute and enforce an injunction that anyone who makes a petition to any god or man besides you, O king, for thirty days, shall be cast into the lions’ den.” (Daniel 6:7)

But Daniel continued to pray 3 times a day, just as he had done before the edict. When this was made known, Nebuchadnezzar was forced to cast Daniel in the lions’ den. However, Daniel was spared by an angel sent by God to shut the lions’ mouths4 – and again God vindicated his disobedience to a government which sought to negate God’s directives to His people.

Summary

Since the God of the Bible is the supreme ruler of His universe, He has unlimited control in every aspect of His creation, which includes His creatures, mankind. Therefore, He allows governments to operate, for good or for evil – the choice is left in the hands of those who are either elected or who have seized power.

But when a government attempts to subvert God’s rule over believers, the believer has the right to disobey. This is not to say that in every situation that God will vindicate the believer as He has done in the past – there are many who have been martyred for their faith. But we can be assured that the believer who obeys God and refuses to placate an impious governmental edict glorifies Christ and advances the witness of the Gospel.

Therefore, it is better to obey God than man.  

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[1] Zodhiates, S. (2000). The Complete Word Study Dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers. G5021 [τάσσω/tássō]

[2] Robertson, A. T. (1933). Word Pictures in the New Testament. Nashville, TN: Broadman Press, Ro 13:1

[3] Delling, G. (1964–). τάσσω, ὑποτάσσω, In Theological Dictionary of the New Testament (G. Kittel, G. W. Bromiley, & G. Friedrich, Eds.). Grand Rapids, MI: Eerdmans, 8.41.

[4] Daniel 6:20