04. Marks of Practical Christianity

Sermons on James 2009

James 1:19-27

Introduction

One issue that endures from generation to generation has to do with how our faith is to be demonstrated in practical terms. How are Christians supposed to live? What are we supposed to look like to the rest of the world? What kinds of evidences are we supposed to provide to indicate that we are believers? In other words, what are the marks of practical Christianity?

The expression of our faith is one of those major topics that has to be addressed from time to time because the manifestation of our doctrine—that is, the practical demonstration of our faith—is what everyone around us sees and it is what testifies to what we truly believe. We all are aware of the charge that can be so easily brought against us. That charge is one of hypocrisy. The hypocrite is the man who contradicts his words with his life. For Christians, this is a particularly significant area of danger. As followers of Jesus Christ, what do we claim? We claim that our doctrine is the only right doctrine and that it should be held by all. We must always be on guard, therefore, so that we do not live in such a way as to deny what we are telling others they should do.

When it comes to this issue of practical Christianity, there are many, many examples that we could list. In the next section of his epistle, James touches upon this matter of practical Christianity. He doesn’t identify every characteristic of Christianity rightly lived; he just touches upon three qualities that believers ought to exhibit if their faith is something more than just talk. In a few verses, without a great deal of elaboration, James mentions three marks you will observe in a person’s life if they are giving the proper expression to their Christian faith.

You might wonder: Why this subject now, given the context? James has been writing about trials and temptation since this letter began, but now it appears that he switches topics. It is possible, of course, that James felt it necessary to mention these characteristics because his readers were being persecuted and it was essential that they maintain a good testimony even before their enemies. The tendency might have been for them to become bitter or to respond to their critics in ways that would be less than complimentary to the gospel that they professed to believe. Whatever the case, James gives us a few short words of instruction regarding how we manifest our faith before the world. And, the truth is, much of this epistle is concerned with the practical expression of Christianity. The verses we are about to study happen to be the first mention of this issue by James.

01. One mark of practical Christianity is a desire to be instructed (vv. 19-21)

19 This you know, my beloved brethren. But everyone must be quick to hear, slow to speak and slow to anger; 20 for the anger of man does not achieve the righteousness of God. 21 Therefore, putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls.

I want to begin by noting that the translation of v. 19 in the NASB is not the best. The NKJ says: “So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath...” And the NIV has: “My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry…” The NASB seems to connect the first part of v. 19 with the previous verse instead of connecting it to what follows, as other English translations do. It appears that James is urging his readers to pay attention to this new exhortation: “everyone must be quick to hear, slow to speak and slow to anger…”

It’s not difficult to see that when James says, “everyone must be quick to hear,” that he has in mind something specific. Hearing is a learning activity. Hearing or listening requires attentiveness. James sets hearing in opposition to two other activities: speaking and showing anger—or, perhaps, he is thinking of these two in conjunction since, as we know, anger is often accompanied by hasty words and vice versa. Again, given the historical context of this letter, James seems to be giving advice that would best serve those who were being persecuted for their faith. Instead of being quick to talk and quick to express anger, James exhorts them to be quick to listen. And, as I said, he has a particular idea in mind when he writes in this manner.

Being quick to speak would not serve the interests of his readers. And, certainly, being quick to express anger would not be helpful at all and would only make things worse for them. As James points out, righteousness is not achieved through man’s anger (v. 20). Thinking of sinful anger, James is observing that man’s anger succeeds only in complicating matters and causing more trouble. The alternative to what might have seemed like the natural responses to their circumstances, then, was hearing or, as I’ve suggested in the words of this first point, having a desire to be instructed.

I think that James is directing these persecuted believers back to a fundamentally important issue, which is the need they have for ongoing instruction. This looks like the idea James is advocating as these verses continue. His readers were to “put aside all filthiness and all that remains of wickedness…” The word translated “filthiness” (rhuparia) refers to any kind of moral uncleanness. This is, therefore, a general call to holy living. James tells his readers to concentrate on their sanctification by doing away with any remaining weaknesses that might cause them to stumble. In place of giving room to such distractions, James says “in humility receive the word implanted, which is able to save your souls.” Here is the mark of practical Christianity to which I’ve referred. It is a desire to be instructed in the Word, to be sanctified in holiness, to persevere and make progress in living in the manner proper for the people of God.

The word that James has in mind, of course, is the gospel and all the implications of the gospel. They were to “receive” it, by which he means they were to believe it and live out the implications of it. The word translated “implanted” (emphutos) literally refers to something sown in the ground, such as seed, which needs care in order to produce the most desirable result. Figuratively, as it is used in our verse, the term refers to instructions that are given by another, which is the obvious idea here. These readers had received instruction early in the history of the Church. They were taught about the gospel and, as I just said, all the implications of the gospel.

James is urging them to give their attention to cultivating the seed planted within their souls. In short, they were to learn what was involved in living as Christians. First of all, he says, they should have a desire to be instructed by the Word. This is one of the practical evidences of a true and living faith. The believer has a genuine desire to grow in grace and his growth in grace comes about as he submits himself with increasing devotion to the Word of God. It is his longing to be instructed; it is his hope to mature in Christ. This is a mark that ought to be observed in every Christian’s life. Christians understand that they do not know how to live rightly before God and they understand, therefore, that they need to learn how to live rightly. A desire for instruction is one of those basic characteristics that we all should bear.

This Word, James says, “is able to save your souls.” Salvation, in the broad sense, is the restoration of life from the dead. This is what James means, I believe, when he makes this statement. As we give ourselves to the instruction of the Word, we are made whole in every regard. This is what the gospel does in us and to us as it is studied and manifested by us in our daily routines.

02. A second mark of practical Christianity is informed conduct (vv. 22-25)

22 But prove yourselves doers of the word, and not merely hearers who delude themselves. 23 For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; 24 for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was. 25 But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does.

This second mark follows the first nicely. The previous exhortation was not simply to listen to the Word and do nothing. It was, as I said, to listen to the Word and live out the implications of the Word. James spells out this obligation in these verses. Literally, v. 22 says: “But be doers of the word and not only hearers, deceiving yourselves.” In this case, I like the translation of the NIV: “Do not merely listen to the word, and so deceive yourselves. Do what it says.” The NIV reverses the order of the text in the Greek, but the translation rightly emphasizes James’ point. “Do what it says” is his emphasis. One mark of Christianity being lived out, as we say, is informed conduct, or, to put it another way, behavior that is consistent with the teaching of Scripture.

The man who merely listens and does not act upon the teaching of the Word or the man who hears what the Word says, but does not incorporate its teaching into his life is deceiving himself, James states. He thinks he is doing right, when, in reality, he is doing wrong because he is not taking that crucial step of making the teaching of Scripture a reality in his life. The obligation of every believer is to put into practice the teaching of God’s Word. This is, once again, one of our fundamental obligations as Christians. If we only listen to the Word and do nothing else, then we are missing the point of our faith, which is to produce lives honoring and acceptable to God.

James illustrates his point in vv. 23 and 24. James envisions a man who sees his reflection in a mirror and, for the moment, knows what he looks like; but when he goes away and is no longer gazing upon his reflection, he forgets what he looks like. The image that was previously obvious fades away. This is how the man is who listens to the Word only, and does not incorporate the Word into his life or does not attempt to modify his conduct according to the implications of the Word. While exposed to the Word, he has a true perspective on himself, his life and his duties. But, as soon as he turns away from the Word, being a hearer only and not a doer, he simply forgets about all those propositions, doctrines, and instructions that are designed to make him wise.

The key to understanding what James means here can be represented in the word “response.” The Word is received rightly when we respond by conforming to it. We have not understood the purpose of the word of God if we merely listen to it and then go our merry way; nor have we rightly responded to the Word if, while being preached to, we think, “Well, yes, I need to do something about that issue in my life,” but then promptly forget about that issue when church is over. From one perspective, the Christian faith is one of reaction—reaction to what is declared to us, reaction to the standards made known to us by God in His Word. If you are not reacting to the Word on a regular basis, then you are not receiving it and you are merely a hearer. We should be changed by the Word of God and the change does not occur only once; it occurs on a continuing basis as we hear the Word, understand it, and conform to it day by day.

Following the thought of his illustration, James adds that the correct course is for the believer to “look intently at the perfect law, the law of liberty,” by which he means the moral code of the Christian faith, and abide in it. (v. 25) Interestingly, the word rendered “intently” (parakupto) literally means “stoop to see” or “stoop down to look into.” Mirrors in the first century were not made of glass, they were made of polished metal and they were not hung on walls, they were laid flat on tables. The person wishing to use the mirror had to bend over to look at his image and sometimes, due to the fact that this was polished metal and not glass, as I noted, he had to move the mirror around a bit to get the best possible reflection.

So, James says, the understanding believer will “bend over” or “stoop down” to see into the Word, as it were; that is, he will make an effort to see himself in a true light. The wise Christian doesn’t take a quick glimpse at the Word and then continue on his way. He studies the Word in order to get a proper view of himself and then, as James teaches, he sets out to make changes in his life that will conform to the sanctified picture he beholds in the holy Word of God.

Another word of interest here is the term translated “abide” (parameno). It means “to remain in a state” or “to continue in a course of action.” Take note of how James uses this word. He describes the Christian experience as one of constantly being instructed by and constantly conforming to the Word of God. It is an ongoing process, one of learning and applying, hearing and doing. This is what the Christian life is supposed to look like. We are sinners and sinners need rehabilitation, sinners need instruction, sinners need a true standard of holiness to which they can conform. The Word of God causes such rehabilitation; the Word of God gives such instruction; and it serves as that true standard of holiness. The faithful believer, then, will manifest this mark of informed conduct as he gladly and diligently submits to the Word.

Such a man or woman or young person or child is not a “forgetful hearer,” James adds, but “an effectual doer.” This person accomplishes something with their life where God’s Word is concerned. They change, they modify, they conform, they respond. They do not just sit around like a block of wood as if the holy Word of God has nothing to say to them or as if they have no area in need of reformation. The effectual doer is “blessed in what he does,” James states. This is the kind of believer who pleases God and experiences God’s favor in life. This is the kind of believer who is doing what believers are supposed to do. Practically speaking, we are supposed to exhibit this mark of conformity in our behavior.

I want to make a confession to you at this point. There are many issues in the ministry that cause me a lot of frustration. But one issue that has disturbed me since I began attending church regularly after my conversion in 1975 is the low level of interest Christians have in studying Scripture. I just don’t understand that; instead of developing a growing interest in the Word of God, as many believers age, they seem to become less interested in the Word. I’ve seen this trend in every church with which I’ve had an association. It’s a universal characteristic. If you want to know when a local church has its lowest attendance of the week, simply ask “When do you meet for Bible study?” and you will have your answer. At a time when we could be the most influential in our children’s lives and at a time when we could be most helpful in giving counsel to younger brethren, many of us back away from the one activity that makes us wise and discerning and valuable to the body—we back away from studying the Word.

03. A third mark of practical Christianity is self-discipline (vv. 26, 27)

26 If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man’s religion is worthless. 27 Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world.

Here, James mentions control of the tongue. Previously, he wrote concerning the value of listening instead of talking (cf. v. 19). And, later, in chapter 3, James teaches that the man who can control what he says is able to control his entire body. The taming of the tongue is an important indicator of spiritual health, according to James. In our present passage, James teaches that control of the tongue, control of speech, is an essential ability. If one can control his tongue, he is able to practice successful self-discipline in all areas. Therefore, I’m calling this third mark of practical Christianity “self-discipline.” Without self-discipline, without the ability to master oneself, a profession of faith in the gospel and a declaration of belief in the Word of God are empty.

It should come as no surprise if I tell you that just about every problem in a church begins with something that is said. Until you open your mouth, no one knows what is on your mind. You may have a proper perspective on an issue or you may have an uninformed and improper perspective on an issue, but until you speak, no one knows for sure. You may like a person or you may dislike them; you may be critical of some action or you may be supportive. But no one knows for sure until you speak. To a great extent, what we hear from one another determines how we treat one another, what we think of one another, and what we expect from one another. This is why control of the tongue receives such emphasis in this letter.

Specifically, James writes that the man who thinks he is religious, that is, thinks he is rightly living out the implications of the gospel, but who does not have control of what he says, is deceived (v. 26). In fact, James goes so far as to say “this man’s religion is worthless.” That is a very strong declaration! That should give you some idea of how important control of the tongue is. You can ruin your testimony and ruin your reputation as a Christian simply by having little or no self-discipline when it comes to your words. Words can be marvelously comforting, but they also can be terribly destructive. The wise Christian knows the difference and knows how and when to speak.

James teaches that conformity to rituals, participation in ceremonies, and attendance at religious events means nothing if you cannot control your tongue. The true test of piety is self-discipline. If we judge a man’s spirituality by his conformity to external religious requirements and expectations, then we may very well reach an erroneous conclusion.

Moreover, James adds, the man who practices self-discipline will have other reliable evidence of truth faith: “Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world.” (v. 27) It is not the “easy” things that testify to a person’s spirituality. What matters is doing the “hard” things, like practicing self-discipline that leads to self-sacrifice, the kind of self-sacrifice envisioned here by James. Concern for the helpless instead of a consuming concern for self is a product of self-discipline. Concern for holiness (“keeping oneself unstained by the world”) is also a product of self-discipline.

James picks the most obvious culprit when it comes to successful self-discipline and that is the tongue. Control your tongue, James teaches, and you will be able to control all aspects of your life. Not only that, but self-control leads to the ability and willingness to engage in sacrifice for the good of others. This is practical Christianity; this is giving demonstrable expression to our faith. Guard your mouth and invest your life in others who need your assistance. Avoid contamination by the ungodly elements in this world. This is what pleases God.

Application

As already stated, in this passage, James provides a lesson in a few of the fundamental characteristics of Christianity. The application of this passage, therefore, is simple. Let’s consider those three marks of practical Christianity. First, there is the desire to be instructed. The nature of the Christian faith is such that we should want to grow in our understanding. In fact, increasing our knowledge of Scripture and being able to more perfectly live out the teaching of the Word should be top priorities for us—that is, if we understand the nature of Christianity.

Christianity is not a “one time and you’ve got it all” type of philosophy. Christianity is a way of living; it incorporates every area of life from your personal thoughts to your family relationships, from your occupation to your hopes and plans for the future. No area of life is left untouched by the Christian faith once it is embraced. It only makes sense, therefore, that the discerning believer would want to know more and want to mature throughout his whole lifetime. If this desire is missing, if there is little or no evidence of wanting to be instructed, then something is not right.

This desire to be instructed is going to show up in the way you spend your time and lead you family. Either we are going to look at your life and conclude, “Now there is someone who has a desire to learn and grow” or we are not. It’s not difficult to reach a conclusion in this matter. How you spend your time, what you read and listen to, and what efforts you make to mature in Christ are all going to be obvious elements.

Here are some questions to help you: What place does study of the Bible have in your life right now this morning? What efforts did you make this past week or this past month to increase your understanding of your faith? When it comes to spiritual maturity, are you satisfied with where you are at this moment? Do you think you know enough that you are presently capable of fulfilling your duties? In terms of activities or goals that you consider important, where does Bible study rank? For those of you with children, what are they seeing in their parents when it comes to a desire to study the Word—privately and publicly?

A second mark of practical Christianity identified by James was informed conduct or, simply, behavior that is consistent with the teaching of Scripture. You’ll notice how this second mark depends on the first. If you have no interest in being instructed in the Word, then, obviously, you will make little progress in living out the Word. So, James requires us this morning to examine ourselves and ask: How am I doing when it comes to living out the implications of the gospel? How are you doing? Is your life characterized by holy conduct? Is there room for improvement? Is there need for major improvement? Does your daily routine reflect the teaching of the Word?

In a congregation composed mainly of families, there is a particular point of application to be made based upon this second mark of practical Christianity. I’ll introduce it by saying that every believer needs to understand this fundamental truth and it doesn’t matter how old you are or how young you are: Christianity is a religion of life. This means that your faith is not just what you believe in your head, it also is what you demonstrate in your conduct.

Children, therefore, have a responsibility to live according to what the Bible teaches and this responsibility remains with them for as long as they live. Children should listen to what their parents are teaching; they also should be thankful to be in a family where instruction in the Word is provided.

Parents, of course, are called to teach this truth to their children so that they grow up knowing that they are obligated to live according to God’s will. The adults here today know how difficult it can be to attempt major renovations in your life after years and years of wrongful living. Don’t let your children grow up and face the same struggles you’ve faced. Prepare them to do what God is going to require them to do. Be diligent so they grow up knowing that Christianity is more than talk and more than thought—it is life.

The third mark of practical Christianity was self-discipline, particularly in regard to control of the tongue. I’m going to concentrate only on that one aspect of self-control highlighted by James and that is the tongue.

Are you in control of your tongue? Do you talk too much? Do you talk when you should be silent? Does most of your talk consist of reporting negative things about others? Are you doing damage to the body of Christ with your frequent words? Understand what James teachers: If you are a person who talks too much and who takes some pleasure in communicating facts that are less than complimentary to other people, then it doesn’t matter what else you do with your life as a Christian. It doesn’t matter how faithfully you attend church; it doesn’t matter how loudly you sing; it doesn’t matter how holy everyone thinks you are. If you are not controlling your tongue, then you have a major spiritual problem that needs immediate attention.

Remember James’ earlier exhortation: “be slow to speak.” Think before you talk. Use your words to build up and to preserve and to comfort; don’t participate in destructive and unnecessary talk. This is, once again, one of those fundamental issues that we all have to face. We all need to give thought to our habits of communication. We need to be willing to evaluate ourselves in all honesty.

James provided those wonderful illustrations of how the Christian faith manifests itself in purity and openness: “to visit orphans and widows in their distress.” Focus on those in our lives who need help is one of the simplest ways to achieve control of the tongue. When we are occupied with service to another, we will be far less likely to engage in idle, destructive conversation.

A basic question we all need to consider is this: As we go about our daily lives, considering all that James has said about controlling our tongue, am I building up and strengthening the Body of Christ with my words, or am I tearing down and wounding the Body of Christ with my words?

Let’s pray . . .

Hymn for the Lord’s Supper . . .

Conclusion

You often hear people talk about how practical the apostle John is in his epistles. John sets before his readers example after example of how those who profess love for Christ must conduct themselves. In our study of James, we’re seeing that he does exactly the same thing. In today’s passage, was there anything that went over your head or anything that was written in such a way that you could not grasp the meaning? James has put before us three aspects of what Christian look like, so to speak. His goal, of course, was to provide instruction for believers so that they would be encouraged to honor the Savior with their lives.

I do not doubt that we all want to do just that. I know you want to honor the Savior with your life. James has given us some very helpful guidance. But let’s back up even before James and remember where this all begins—it begins with Jesus on the cross. He died there so that we could live and live truly, as God intended. And part of that is conducting ourselves as James instructs. Your conduct as one who professes faith in Christ, is a reaction to the cross. There your sins were paid for; there your Substitute bore the wrath of a holy God, wrath that really belonged to you.

When we were spiritually dead, condemned to darkness because of our sin, Jesus came for us. He gave Himself in our place and has, therefore, freed us from condemnation. The Christian life is, in a genuine sense, a joyful and thankful response to what the Savior did for us on the cross. What right thinking Christian would not want to honor Him in his conduct? Of course, we want to honor Him and glorify Him and point the whole world toward Him. It comes down to those very things James wrote about—simple, everyday, common expressions of our faith—loving the Word of God, conforming to it, eagerly receiving instruction, using our speech to edify rather than tear down.

Just before He went to the cross, Jesus appointed a ritual to be kept by His disciples until He comes back. Here are the words spoken on that last night to establish this act of communion and remembrance:

Matt. 26:26 And while they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, “Take, eat; this is My body.” 27 And when He had taken a cup and given thanks, He gave it to them, saying, “Drink from it, all of you; 28 for this is My blood of the covenant, which is poured out for many for forgiveness of sins. 29 But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom.”

The command Jesus gave to those disciples is now given to us: “Take, eat; this is My body” and “Drink from it, all of you, for this is My blood of the covenant. . .” When we have the bread, we will all eat it together and thereby symbolize the mutual dependence we all have on Christ; and when we all have the wine, we’ll drink it together and thereby symbolize the common means of our salvation, which is the blood of Christ shed for all the elect of God.

As Jesus taught in this passage, there is a great feast day coming. It will mark the end bread and wine as we live in the blessed Savior’s presence. He awaits that day and so do we. Until then, our calling is to be doers of the Word and not hearers only. May that be our prayer every day and may the God of all mercy see fit to answer that petition.