April 3: Needed real faith

Wiley Richards is a retired professor of theology and philosophy at The Baptist College of Florida in Graceville.

The differences in tone between the teachings of James and Paul stand out even to the casual reader. The reasons are not hard to find out. Paul was an evangelist, engaging the pagan world with the Good News found in Christ Jesus. James, a leader in the Jerusalem church (Acts 12:17; 15:13; 21:18), was a pastor addressing a “second generation” group of Christians. He worked among those whose church had reached a plateau.

• Their faith was genuine because it was grounded in truth (1:16-18). The Bible cautions us not to lead ourselves astray. It reminds us that God Himself gave spiritual birth to us by showing us the truth in His teaching, that is, from the Bible. The “first fruits” mentioned in verse 18 alludes to Exodus 4:22 in which God told Pharaoh Israel was His son, His firstborn. Similarly the Jewish Christians were the first fruits of God’s new relationship. Those first believing Gentiles were also a kind of first fruits whose faith established a precedent for us also.

The allusion to “lights” (v. 17) probably refers to the heavenly bodies. The ancient astronomers noted that some of the “stars” moved around, calling them planets, the Greek word for wanderer. Our “Father of lights” has no such variableness. The gifts He provides are evidence of His reliable love and compassion.

• Second, their faith was genuine because it was nurtured in honesty (vv. 21-25). The Bible bases this lesson on one of our most common practices, that of looking at our reflection in a mirror after we arise each day and attempt to wipe the sleep from our eyes. What we see reflected is not encouraging. Disheveled hair and puffy eyes stare back at us. You can hardly imagine anyone taking a good look, smiling, and then going out to meet the world without taking defensive actions.

When we contemplate the Word of God implanted in us (v. 21c) and see a reflection of our spiritual selves, we lay aside the sins by confessing them to God. The biblical standard is to be honest with ourselves. Through Jesus we have been ushered into a new freedom, the “law of liberty,” which releases us from the bondage of trying to please God by obeying ceremonial laws. This glorious liberty is freedom to serve, not freedom to sin.

• Third, believers have a further indication of a genuine faith by their defense of the helpless (vv. 26-27). The widows and orphans comprised the bottom layer of the social and economic barrel. Without a husband and father to compete in a male-dominated society, they relied on the generosity of relatives but often were left to the whims of society. Believers assumed responsibility for those whom society had passed by.

Words of comfort were not enough. Speech, even prayers, can slide meaninglessly from our lips. To cite a preacher anecdote, a family leader mentioned a widow in his prayers, beseeching God for coal for a destitute widow. His son disappeared for a while. At his return, he asked his son what he had been doing. The son replied, “I took some of our coal to the widow.” Talk is cheap.

• In summary, genuine faith is indicated by ministry (2:14-19). Martin Luther saw a tension between the faith-works emphasis and theology of Paul’s preaching of salvation by faith (Eph. 2:8- 9). He called the Book of James a right “strawy” epistle. The pastoral ministry, however, emphasizes the difference between spiritual life versus orthodox creed, between guiding principles versus the external obedience to ordinances, between liberty and bondage. The Jewish Christians veered sharply to lapsing into the legalism of the Pharisees. A workless faith is a worthless faith.